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HORACE  F.  HINEV 
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History 


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of  the 


Christian  Religion 


to  the 


YEAR  TWO  HUNDRED. 


By  CHAKLES  B.  WAITE,  A.  M. 


Fifth  Edition— Revised. 
Containing  much  additional  matter  in  Appendix. 


CHICAGO: 

C.  V.  WAITE  &,  CO. 

1900. 


Copyright,  1900, 
By   Charles  B.  Waite. 


PREFACE. 

This  volume  is  the  result  of  an  investigation,  ex- 
tending through  several  years,  and  instituted  for  the 
satisfaction  of  the  author. 

Two  years  of  the  time  were  spent  in  the  Library 
of  Congress,  which  is  peculiarly  rich  in  the  depart- 
ment of  Biblical  Literature.  It  contains  the  writ- 
ings of  all  the  earlier  fathers,  in  the  original,  and 
an  immense  collection  of  the  works  of  later  writers. 

The  intent  to  publish  was  formed  upon  ascertain- 
ing facts  and  arriving  at  conclusions  which  ap- 
peared of  great  importance,  and  which  had  never 
before  been  fully  made  known. 

To  the  accomplished  Librarian ,  who  furnished 
"the  author  with  every  facility  for  the  prosecution  of 
his  work,  and  gave  him  much  valuable  informa- 
tion, he  returns  his  sincere  thanks  ;  also  to  the  as- 
sistant librarians,  for  the  promptness  with  which 
the  treasures  of  the  Library  were  from  time  to  time 
placed  at  his  disposal. 

It  is  believed  that  this  will  be  found  to  be  the 
most  complete  record  of  the  events  connected  with 
the  Christian  religion  during  tlie  first  tAvo  centuries 
that  has  ever  been  presented  to  the  public. 


IV  PREFACE. 

The  time  lias  been  divided  into  six  periods,  iuid 
the  different  writers  and  events  are  carefully  ar- 
ranged in  regular  chronological  order.  In  fixing 
the  dates  of  the  various  writers,  it  was  found  that 
the  subject  was  involved  in  much  confusion.  In 
each  case,  the  different  dates  were  carefully- 
examined,  and  the  one  selected  which  appeared  the 
most  consistent,  and  supported  by  the  most  ap- 
proved authorities. 

A  comprehensive  view  is  given  of  the  gospels  of 
the  first  two  centuries,  with  a  brief  sketch  of  those 
of  a  later  date.  The  comparisons  which  have  been 
instituted  between  the  canonical  and  certain  apocry- 
phal gospels,  constitute  a  peculiar  feature  of  this 
work,  and  one  which  is  believed  to  be  of  great  im- 
portance in  arriving  at  correct  conclusions. 

The  Gospel  of  Marcion  has  been  reproduced  from 
the  writings  of  the  fathers,  principally  from  the 
Greek  of  Epiphanius.  This  is  something  which, 
so  far  as  the  author  is  aware,  has  never  before  been 
attempted  in  this  country. 

The  references  to  authorities  will  be  found  useful 
to  those  who  may  desire  to  pursue  further  the  inves- 
tigation of  the  questions  discussed. 

The  reader  will  find  considerable  repetition  in  the 
following  pages.  The  importance  of  the  subject, 
and  the  necessity  of  examining  many  of  the  ques- 
tions from  different  points  of  view,  would  seem  to 
justify,  if  not  absolutely  to  demand,  a  restatement, 
from  time  to  time,  of  the  same  facts  and  proposi- 
tions in  different  chapters. 

In  the  preparation  and  publication  of  this  work, 
the  author  has  proceeded  upon  the  assumption  that 


PREFACE.  V 

the  ascertainment  of  the  truth  is  all  important,  and 
that  its  promulgation  cannot  fail  to  result  in  the 
permanent  benefit  of  the  human  race. 

The  author  is  under  special  obligations  to  the 
Hon.  William  Birney,  of  Washington,  formerly 
Professor  in  the  University  of  France,  who  took  a 
deep  interest  in  the  prosecution  of  the  work ,  and  de- 
voted many  hours  to  its  examination  and  criticism. 

The  final  result  of  the  undertaking  is  submitted 
to  the  public,  in  the  hope  that  it  may  add  some- 
thing to  the  pages  of  reliable  history. 


FROM  PREFACE  TO  THIRD  EDITION. 

The  History  of  the  Christian  Religion  has  met 
with  a  reception  from  the  public,  and  especially 
from  that  great  exponent  of  popular  thought,  the 
secular  press,  far  more  favorable  than  the  author 
had  expected.  With  but  very  few  exceptions,  the 
reviews  have  been  fair  and  liberal  in  spirit,  while 
many  of  them  have  been  in  the  highest  degree  com- 
mendatory. 

In  this  edition  the  author  has  availed  himself  of 
sundry  criticisms,  as  well  as  of  the  kind  suggestions 
of  friends,  in  making  some  corrections,  which,  it  is 
believed,  will  materially  add  to  the  value  of  the 
work. 

The  changes  do  not  in  any  way  affect  the  main 
propositions  which  peculiarly  characterize  the  book, 
and  which  have  given  it  such  a  hold  upon  the  pub- 
lic mind.  These  remain  unimpeached,  and  almost 
unassailed. 

A  writer  of  reputation  in  theological  circles  lately 
delivered  a  lecture  upon  the  date  of  the  canonical 
gospels,  in  which  he  asserted  that  there  was  no 
record  of  their  introduction ,  and  no  evidence  that 
they  displaced  older  gospels .  The  fact  is ,  there  were 
various  instances  of  the  displacement  of  older  gos- 
pels, and  the  substitution  of  the  canonical  in  their 


Vlll  PREFACE    TO    THIRD    EDITION. 

stead.  Even  as  late  as  the  fifth  century  Theodoret 
found  it  necessary  to  suppress  the  Gospel  of  Ta- 
tian,  and  substitute  in  its   place  the  four  Gospels. 

"I  found  myself,"  says  Theodoret  (A.  D.  430),  "upwards  of  two 
hundred  such  books  held  in  honor  among  your  churches,  and  collect- 
ing them  all  together,  I  had  them  put  aside,  and  instead  introduced 
the  Gospels  of  the  Four  Evangelists." — [Hseret.,  Fab.  1.  20.  See  His- 
tory, ch.  22. 

Such  points  as  appear  worthy  of  attention  in  the 
various  criticisms  which  have  thus  far  appeared 
will  be  here  briefly  noticed  : 

Chrishna  and  Christ. — It  is  claimed  to  have 
been  settled  that  the  legends  concerning  Chrishna 
have  originated  since  the  Christian  era. 

The  author  has  yet  to  meet  with  a  writer  who  has 
produced  any  tangible  evidence  to  sustain  the  posi- 
tion. The  argument  is  based  upon  the  facilities  of 
intercommunication  between  Palestine  and  India, 
which  would  render  interpolations  possible,  and 
upon  the  fact  that  the  legends  of  Chrishna  are  not 
in  some  of  the  older  sacred  books  of  the  Hindus. 

The  first  branch  of  the  argument  neutralizes  it- 
self ;  since  the  same  facilities  which  would  enable 
the  Hindus  to  interpolate  from  the  Christian  gos- 
pels, would  furnish  the  Christian  missionaries 
equal  opportunities  to  enrich  their  own  gospels 
from  the  Hindu  writings.  As  to  the  omission  of 
the  legends  from  the  Vedas ,  that  is  no  more  strange 
than  the  fact  that  the  Christian  Bible  has  an  Old 
and  a  New  Testament.  If  the  Chrishna  stories  are 
later  than  the  Vedas ,  that  does  not  prove  that  they 
are  also  later  than  Christ. 

That  they  were  anterior  to  the  Christian  era,  is 
maintained  by  Christian  Lassen,  an  eminent  Ger- 


PREFACE    TO    THIRD    EDITION.  ix 

man  scholar  and  Professor  of  Ancient  Indian  Lan- 
guage and  Literature  in  the  Royal  University  at 
Bonn.  In  the  second  volume  of  his  Indian  An- 
tiquities ,  * '  Indische  Alterthumskunde , "  pp .  11 24  to 
1128,  he  discusses  the  question  fully,  and  comes  to 
the  following  conclusion  : 

"I  can  discover  no  valid  ground  for  the  conjecture  that  Christian 
legends  had  then  already  [during  the  first  three  centuries  of  the 
Christian  era]  been  transferred  to  Krishna." 

"Kann  ich  keinen  triftigen  Grund  f uer  de  Vermuthung  entdecken, 
dass  christliche  Legenden  damals  schon  auf  Krishna  uebertragen 
worden  seien."— [Alterthumskunde,  vol  2,  p.  1128  2d  ed.;  p.  1109  of  1st 
edition. 

Whether  any  such  transfer  was  made  at  a  later 
period,  he  does  not  discuss.  But  if  the  integrity  of 
the  Chrishna  legends  at  any  time  after  Christ  be 
once  established,  the  presumption  of  their  contin- 
uance in  the  same  form  becomes  exceedingly  strong, 
and,  in  the  absence  of  evidence  of  change,  conclu- 
sive. 

That  Chrishna  lived  long  before  Christ  is  incon- 
trovertible. Col.  Wilford  supposes  him  to  have 
flourished  about  1300  B.  C.  ;  while  according  to  Col. 
Tod,  he  was  born  B.C.  1156.  Sir  Wm.  Jones  says 
the  story  of  his  birth  is  long  anterior  to  the  birth  of 
Christ,  and  thinks  it  was  probably  at  the  time  of 
Homer.  Lassen  places  him  in  the  period  preceding 
the  Pandava. —  [Alterthumskunde,  vol.  1,  pp.  765- 
770. 

That  the  history  of  Chrishna  antedated  Christian- 
ity was  the  opinion  of  Mr.  H.  T.  Colebrook,  Major 
Moor,  and  many  others.  That  Chrishna  himself 
was  before  Christ  is  conceded  in  the  Religious  Cy- 
clopedia of  McClintock  and  Strong. 


X  PREFACE    TO    THIRD    EDITION. 

Here,  then,  we  have  the  older  religion  and  the 
older  god.  This,  in  the  absence  of  any  evidence  on 
either  side,  ought  to  settle  the  question.  To  assume 
without  evidence  that  the  older  religion  has  been 
interpolated  from  the  later,  and  that  the  legends  of 
the  older  hero  have  been  made  to  conform  to  the 
history  of  a  later  character,  is  worse  than  illogical 
— it  is  absurd.  As  well  might  one  take  a  painting 
of  one  of  the  old  masters,  and  claim  that  it  has  been 
retouched  to  make  it  resemble  one  known  to  have 
had  a  later  origin . 

The  Divinity  op  Christ,  and  his  Miraculous 
Conception. — Professor  Elliott,  of  the  Presbyteri- 
an Theological  Seminary,  quotes  at  some  length 
from  the  History  to  show  that  according  to  the  au- 
thor certain  doctrines  were  not  taught  in  the  first 
century  ;  and  assuming  that  the  divinity  of  Christ 
was  one  of  them ,  he  makes  quotations  from  Paul 's 
writings  apparently  in  favor  of  that  doctrine.  The 
author  noAvhere  asserts  that  the  divinity  of  Christ 
was  not  taught  in  the  first  century.  On  the  contra- 
ry, he  shows  (chap.  33),  that  Pliny  spoke  of  the 
Christians  as  singing  hymns  ''to  Christ  as  to  God," 
and  (on  the  preceding  page)  distinctly  admits  that 
such  a  doctrine  was  countenanced  by  Paul  himself. 

The  author  does  maintain  that  there  is  no  evi- 
dence of  the  doctrine  of  the  miraculous  conception 
in  the  first  century,  and  the  mistake  of  Professor 
Elliott  arose  from  thinking  this  doctrine  was  neces- 
sarily involved  in  the  other. 

Marcion  held  that  Christ  in  his  conception  and 
birth  was  entirely  human,  but  that  when  he  was 
baptized,  preparatory  to  entering  upon  his  minis- 


PREFACE    TO    THIRD    EDITION.  xi 

try,  the  Holy  Ghost  descended  upon  him,  and  from 
that  time  he  became  divine.  This  doctrine  he 
claimed  to  have  received  from  Paul. 

If  the  Epistles  of  Paul  are  studied  in  the  light  of 
this  theory,  it  will  be  seen  that  all  of  the  expres- 
sions impl}ang  the  divinity  of  Christ  find  a  full  ex- 
planation ;  while ,  so  far  from  believing  in  the  mi- 
raculous conception,  he  says  that  Christ  was  of  the 
seed  of  David,  according  to  the  flesh. 

When  THE  Four  Gospels  were  Written. — The 
editor  of  the  San  Francisco  Chronicle,  in  a  learned 
and  very  favorable  review  of  the  History,  says  that 
to  many,  the  views  of  the  author  in  differing  from 
eminent  German  scholars  as  to  the  date  of  the  four 
gospels,  will  seem,  at  the  outset,  to  savor  of  pre- 
sumption , 

Of  this  he  is  fully  aware.  He  can  only  say  that 
he  has  given  his  own  convictions,  after  a  careful 
and  thorough  examination.  In  so  doing,  he  feels 
that  he  is  more  at  liberty  to  difter  from  the  German 
scholars  alluded  to,  from  the  fact  that  they  nearly 
all  differ  from  each  other.  It  is  believed  that  in 
this  work  the  solution  of  the  question  is  made  eas- 
ier by  the  application  of  a  principle  to  which  suf- 
ficient attention  has  not  heretofore  been  given  ;  a 
principle  designated  as  the  law  of  accretion.  This, 
properly  applied,  indicates  for  the  four  gospels  a 
date  late  in  the  second  century.  The  historical  evi- 
dence points  the  same  way. 

Having  arrived  at  his  conclusions  by  evidence, 
both  internal  and  external,  the  author  feels  justified 
in  maintaining  them,  even  against  some  eminent 
names.     He  is  not,  however,  unsupported  by  high 


Xii  PREFACE    TO    THIRD    EDITION, 

German  authority.  Eiclihorn  and  several  others 
oame  to  the  conclusion  that  the  four  gospels  did  not 
come  into  use  until  near  the  close  of  the  second  cen- 
tury . 

Credibility  of  the  Gospels  —  Argument  op 
Greenleaf. — The  argument  of  Prof.  Greenleaf  has 
been  reproduced  by  several  of  our  critics.  He  un- 
dertook to  apply  to  Matthew,  Mark,  Luke  and  John, 
as  witnesses,  certain  presumptions  and  rules  of  evi- 
dence. 

The  first  questions  put  to  a  witness  are  as  to  his 
name  and  place  of  residence,  and  his  means  of 
knowledge  of  the  facts  concerning  which  he  is  ex- 
pected to  testify.  But  what  are  the  names  and 
Avhere  were  the  residences  of  the  men  who  wrote  or 
compiled  the  four  gospels?  When  did  Matthew, 
Mark,  Luke  or  John  ever  claim  to  have  written  a 
gospel?  So  far  from  claiming  any  such  thing,  if 
any  one  of  them  could  be  placed  upon  the  witness 
stand  to-day ,  and  questioned ,  he  would  undoubtedly 
testify  at  once  that  he  knew  nothing  about  any  gos- 
pel bearing  his  name,  and  never  heard  of  it.  There 
is,  then,  nobody  in  the  witness  box  to  whom  these 
legal  presumptions  and  rules  of  evidence  can  be  ap- 
plied. 

As  to  the  presumption  of  validity  arising  from 
the  gospels  being  ancient,  and  being  in  the  posses- 
sion of  the  church,  the  law  wisely  provides  for  a 
record  of  title  papers  where  the  custodian  is  an  in- 
terested party.  Here  there  is  no  record,  and  the 
slight  presumption  arising  from  possession  has  been 
•overthrown. 

There  have  been  many  other  criticisms,  but  these 


PREFACE    TO    THIRD    EDITION.  Xill 

are  the  most  important.  We  must  not  pass,  how- 
ever, an  allusion  by  one  critic  to  the  discrepancy 
between  Josephus  and  the  gospel  historians,  in  ref- 
erence to  the  person  whose  wife  had  been  taken  by 
Herod .  He  says  a  glance  at  Smith 's  Bible  Diction- 
ary will  explain  the  apparent  diversity.  Certainly  ; 
and  how  is  it  explained?  Simply  by  adding  to 
Philip  another  name,  to  make  the  name  of  this 
prince  accord  with  the  gospel  narrative.  This 
mode  of  making  history  conform  to  theology, 
is  at  least  to  be  admired  for  its  simplicity,  and  is 
not  infrequent  in  our  religious  and  semi-religious 
cyclopedias. 

In  conclusion,  we  again  call  attention  to  the  fact 
that  none  of  the  main  propositions  of  this  work 
have  been  in  the  slightest  degree  impeached  ;  much 
less,  overthrown. 

Nearly  every  one  of  these  propositions  is  of  a 
negative  character.  A-  single  positive  fact  upon  the 
other  side  would  be  sufficient  for  disproof.  For  in- 
stance, it  is  stated  that  no  reference  is  made  to  the 
miracles  of  Christ  by  any  writer.  Christian,  heathen 
or  Jewish,  until  nearly  a  hundred  years  after  they 
are  said  to  have  been  performed.  A  single  well 
attested  passage  from  any  writer  would  disprove 
the  assertion.  Why  is  no  such  passage  produced? 
Simply  because  it  cannot  be  found. 

Until  these  propositions  are  overthrown,  this 
work  will  remain,  as  it  has  thus  far  proved  to  be, 
an  obstacle  in  the  path  of  superstition,  and  an  aid 
to  the  free  searcher  after  truth.  C.  B.  W. 


PREFACE  TO  FIFTH  EDITION. 


It  is  now  nearly  twelve  years  since  the  fourth 
edition  of  this  work  was  exhausted.  So  many  in- 
quiries have  been  made  for  it  during  that  time, 
that  a  fifth  edition  has  become  an  imperative  neces- 
sity. This  would  have  been  issued  long  since  but 
for  the  unfortunate  loss  of  the  plates,  which  neces- 
itated  an  entire  republication. 

The  author  has  availed  himself  of  this  opportu- 
nity to  make  a  careful  and  thorough  revision  of 
the  entire  work. 

Though  the  History  of  the  Christian  Religion 
has  been  before  the  public  for  a  number  of  years, 
and  has  been  extensively  and  sometimes  adversely 
criticised,  it  can  be  safely  asserted  that  no  single 
statement  of  fact  contained  in  it  has  been  success- 
fully controverted.  This  is  the  more  remarkable, 
since  the  book  is  a  magazine  of  facts  from  begin- 
ning to  end.     In  such  a  multitude  of  statements, 


XVI  PREFACE    TO    FIFTH    EDITION. 

it  would  not  have  been  strange  if  some  error  had 
been  found.  That  there  has  not  been,  is  the 
strongest  possible  evidence  of  the  correctness  and 
reliability  of  the  entire  work.  Having  passed 
through  such  an  ordeal,  the  fifth  edition  will  un- 
dergo no  changes  of  consequence  in  the  text.  As 
a  history,  it  will  stand  as  it  was  written. 

The  value  of  the  work  will,  however,  be  enhanced 
by  the  addition  of  an  Appendix,  in  which  will  be 
discussed  the  following  topics  : 

Was  Jesus  an  Essene? 

The  Zealots  ; 

The  Inquisition  ; 
all  of  them  subjects  of  absorbing  interest. 

Other  notes,  also,  have  been  added  to  those  in 
the  original  appendix. 

A  new  Index  has  been  prepared,  completely  al- 
phabetical, and  some  other  changes  and  additions 
have  been  made,  all  adding  to  the  value  of  the 
work,  which  has  now  about  a  hundred  pages  more 
than  the  earlier  editions. 

During  the  last  twenty  years  great  changes  have 
been  going  on  in  the  theological  world,  especially 
in  the  view  taken  of  the  origin  and  history  of  the 
gospels.  The  theory  of  the  apostolic  origin  of 
these  books — that  they  were  written  by  eye-wit- 
nesses of  the  events  therein  related — is  no  longer 
insisted  upon.     On  the  contrary,  it  is  now  conceded 


PREFACE   TO   FIFTH   EDITION.  XVII 

that  the  gospels  had  their  origin  in  tradition,  partly 
oral,  partly  written.  Evidence  of  this  change  of 
front  is  given  in  an  article  in  the  Appendix, 
entitled  ''Date of  the  Gospels,"  wherein  quotations 
are  made  from  late  authors  upon  the  subject. 

The  articles  on  the  Essenes  and  the  Zealots  will 
be  found  to  contain  important  matter  not  hitherto 
sufficiently  understood. 

The  subject  of  the  Inquisition  has  been  treated 
in  a  new  light,  and  its  philosophical  connection 
with  the  Christian  religion  has  been  shown.  In- 
stead of  being,  as  has  been  maintained,  an  excres- 
cence which  originated  some  six  or  seven  hundred 
years  ago,  it  has  been  traced  back  to  Jerome  and 
Augustine,  and  its  roots  have  been  found  in  the 
teachings  of  Paul  the  apostle,  with  some  sanction 
in  the  reported  sayings  of  Jesus  himself. 

It  is  believed  that  in  the  present  form,  with  the 
improvements  and  additions  mentioned,  this  work 
will  more  than  justify  the  many  encomiums  that 
have  been  passed  upon  it  throughout  this  country 
and  in  Europe. 

Chicago,  October,  1900. 


TABLE  OF  CONTENTS. 


FiKST  Period.— Apostolic  Age.    A.  D.  30  to  A.  D.  80. 


CHAPTER  I. 

PAGE. 

The  Lost  Gospels  of  the  First  Century 1 

CHAPTER  II. 
John  the  Baptist — Jesus  Christ— Paul — Peter  and  the  other 

Apostles— The  Epistles  of  the  New  Testament 16 


Second  Pebiod. — Apostolic  Fathers.    A.  D.  80  to  120. 


CHAPTER  III. 
Clement  of  Rome — Ignatius— Polycarp 40 

CHAPTER  IV. 
Lost  Gospels  of  the  Second  Century— Gospel  of  the  Hebrews 62 

CHAPTER  V. 
Lost  Gospels  of  the   Second  Century — Continued.    Gospel  of 

the  Egyptians 78 

CHAPTER  VI. 
Lost  Gospels  of  the  Second  Century — Concluded 88 

CHAPTER  VIL 
The  Age  of  Miracles.— Apollonius  of  Tyana 101 


XX.  CONTENTS. 

CHAPTER  VIII. 

PAGE. 
Age  of  Miracles— Continued.    Simon  Magus, 117 

CHAPTER  IX. 
Other  Miracles  and  Miracle- Workers— Jewish  Superstitions — 

Miracles  of  the  Fathers— Miracles  of  the  New  Testament...      128 

Thied  Period. 
The  Three  Apocryphal  Gospels. — A.  D.  120  to  130. 

CHAPTER  X. 

The  Three  Apocryphal  Gospels  — The  Protevangelion 144 

CHAPTER  XI. 
The  Protevangelion  and  the  Gospels  of  Luke  and  Matthew 150 

CHAPTER  XII. 
Gospel  of  the  Infancy™ 167 

CHAPTER  XIII. 
The  Gospel  of  the  Infancy  Compared  With  Luke  and  Matthew      175 

CHAPTER  XIV. 
Origin  and  History  of  the  Gospels  of  the  Infancy 188 

CHAPTER  XV. 
The  Acts  of  Pilate 202 

CHAPTER  XVL 
Acts  of  Pilate  and  the  Canonical  Gospels  Compared 211 

CHAPTER  XVIL 

Other  Extant  Gospels 242 

CHAPTER  XVIIL 
Writers  of  the  Third  Period 251 

Fourth  Period. 
FoETT  Years  op  Christian  Writers. — A.  D.  130  to  170. 


CHAPTER  XIX. 
Writers  from  A.  D.  130  to  A.  D.  150 261 


CONTENTS.  XXI 

CHAPTER  XX. 

PAGE 

Marcion— A.  D.  145 272 

CHAPTER  XXI. 
Justin  Martyr— A.  D.  150  to  160 304 

CHAPTER  XXII. 
Writers  from  A.  D.  150  to  170— Continued 319 

CHAPTER  XXIII. 
Value  of  the  Testimony  of  Eusebius 327 

CHAPTER  XXIV. 
Review  of  Third  and  Fourth  Periods— A.  D.  120  to  170 338 

Fifth  Period, 
The  Four  Canonical  Gospels. — A.  D.  170  to  185. 

CHAPTER  XXV. 
The  Four  Canonical  Gospels S40 

CHAPTER  XXVI. 
The  Four  Gospels  as  a  Group 353 

CHAPTER  XXVII. 

History  of  Jesus  as  given  in  the  Gospels 36i 

CHAPTER  XXVIII. 
Gospel  According  to  Luke 379 

CHAPTER  XXIX. 
Gospel  According  to  Mark 388 

CHAPTER  XXX. 
Gospel  According  to  John 3M 

CHAPTER  XXXI. 
Gospel  According  to  Matthew 402 

CHAPTER  XXXII. 
Acts  of  the  Apostles 415 

CHAPTER  XXXIII. 

Origin  and  History  of  Christian  Doctrines— The  Miraculous 
Conception — Miracles  of  Christ— His  Material  Resurrec- 
tion— His  Divinity  —  The  Trinity— Atonement — Original 
Sin,  etc. ,      420 


XXII  CONTENTS . 

CHAPTER  XXXIV. 

PAGE 

Writers  of  the  Fifth  Period 440 

CHAPTER  XXXV. 

Review  of  Fifth  Period— Destruction  of  the  Literature  of  the 
Gospels— List  of  Gospel  Writings  of  that  Age  Lost  or 
Destroyed 44^ 


Sixth  Period. 
Close  op  the  Secx)ND  Century  — A.  D.  185  to  A.  D.  200, 


CHAPTER  XXXVI. 

Writers  of  the  Sixth  Period 462 

CHAPTER  XXXVII. 

Irenaeus — Clement  of  Alexandria  and  TertuUian 470 

CHAPTER  XXXVIIL 

Formation  of  the  Roman  Catholic  Hierarchy 474 

CHAPTER  XXXIX. 
Review  of  Sixth  Period— Testimony  of  Heathen  Writers— Gen- 
eral Review— Conclusion 48S 


LIST  OF  CHRISTIAN  WRITERS 

AND  WRITINGS,  OF  THE  FIRST  TWO  CENTURIES. 


Chronologically  Arranged. 


A.D 

Oracles  of  Christ,  by  Matthew,  SO 

Gospel  of  Paul,  " 

Gospel  or  Recollections  of  Peter,  « 
Paul's  Epistles.    (See  Note.) 

1.  2d  Epistle  to  the  Thessalonians,  62 

2.  1st       "         "                 "  53 

3.  Ist       "        "       Corinthians,  57 

4.  2d       "         «                 <«  u 

5.  Epistle  to  the  Galatians,  5S 

6.  "        "       Romans,  « 

7.  "          to    Philemon,  62 

8.  "      to  the  Colossians,  ** 

9.  "  "  Philippians,  63 
10.  "  "  Ephesians,  « 
The  General  Epistle  of  Peter,  (1st  Peter),  80 

"                 James,  «• 

"                  Jude,  « 

First  Epistle  of  Clement  of  Rome,  to  the  Corinthians,  97 

Epistle  of  Ignatius  to  the  Romans,  115 

"               "            "       Ephesians,  « 

'•               "            to  Polycarp,  " 

Gospel  according  to  the  Egyptians,  " 

Epistle  of  Polycarp  to  the  Philippians,  116 

Proverbs  of  Xystas,  119 

Menander,       Prodicus,  120 


XXIV  LIST    OP   WRITERS. 

A.  D. 

Preaching  of  Peter,        Doctrine  of  Peter,  125 

Testaments  of  the  Twelve  Patriarchs,  " 

Sibylline  Oracles,  later  form.       Preaching  of  Paul,  " 

Some  Syriac  Documents,  " 

Gospel  according  to  the  Hebrews,  " 

Gospel  of  Perfection,       Gospel  of  Philip,  " 

Gospel  of  Matthias,        Gospel  of  Judas  Iscariot,  " 

Gospel  or  Harmony  of  Basilides,  Book  of  the  Helkesaites,  " 

Midwife  of  our  Savior,       Gospel  of  Thaddseus,  " 
And  many  other  gospels  now  lost,  written  about  this  time. 

Aces  of  Peter,       Acts  of  Paul,  " 
Acts  of  Peter  and  Andrew,      Acts  of  John,      Acts  of  St.  Mary,      " 
And  more  than  30  other  books  of  Acts,  some  of  them  extant. 
Apocalypse  of  Peter,      Apocalypse  of  Paul,      of  Bartholomew,      " 
And  many  other  books  of  Revelation,  written  about  that  time. 

Saturninus,       Basilides,       Papias,  " 

The  Protevangelion,  or  Book  of  James,  " 

Aristides,       Quadratus,  126 

Gospel  of  the  Infancy,  attributed  to  Thomas,  130 

Acts  of  Pilate,  or  Gospel  of  Nicodemus,  " 

Epistle  of  Barnabas,       Epistle  to  Titus,  attributed  to  Paul,  " 

First  and  Second  Epistles  to  Timothy,  attributed  to  Paul,  " 

General  Epistle  of  John,  (1st  John),  " 

Second  and  Third  Epistles  of  John,  *• 

Agrippa  Castor,       Aristion,       John  the  Presbyter,  ** 

Revelation  or  Apocalypse  of  John,  " 

Carpocrates,  135 
Epistles  to  the  Magnesians,  Trallians,  Smyrnseana  and  Philadel- 

phians,  attributed  to  Ignatius,  140 

Epiphanes,       Cerdon,       Epistle  to  Diognetus,  " 

Epistle  to  the  Laodiceans,  attributed  to  Paul,  " 

Hermas,  Author  of  The  Shepherd,  145 

Cerinthus  and  his  Gospel,  " 

Marcion  and  his  New  Testament,  ** 

Isidorus,        Valentinus,  and  The  Gospel  of  Truth,  160 

Justin  Martyr,       The  Clementines,  ** 


LIST   OF    WRITERS.  XXV 

A.  D. 

Apelles  and  his  Gospel,       Peregrinus,       Marcellina,  160 

Epistle  to  the  Hebrews,  attributed  to  Paul,  " 

Soter,  164 

Tatian  and  his  Harmony  or  Gospel,       ( V)  170 

Philip,       Montanus,       Second  Epistle  of  Peter,  " 

Gospel  according  to  Luke,  «« 

Aristo  of  Pella,       Dionysius  of  Corinth,       Miltiades,  175 

Maximus,       Pinytus,       Dialogue  between  Jason  and  Papiscus,  " 

Gospel  according  to  Mark,  " 

Modestas,       Musanus,  176 

Florinus,     Blastus,    Epistle  of  Churches  of  Vienne  and  Lyons,  177 

Melito  of  Sardis,       Athenagoras,       Claudius  Apollinaris,  " 

Gospel  according  to  John,  178 

Theophilus  of  Antioch,       Bardesanes,       Hermogenes,  180 

Bacchylus  of  Corinth,       Pantaenus,  «« 

Gospel  according  to  Matthew,  •* 

Acts  of  the  Apostles,  " 

Apollinaris,  Bishop  of  Hierapolis,  " 

Marcia,  183 

Hegesippus,  185 

Asterius  Urbanus,  188 

Irenaeus,       Cassianus,       Ptolemseus,       Heracleon,       Victor,  190 

Serapion,  Bishop  of  Antioch,  Maximilla,  Muratorian  Fragment,  " 

Theodotus,  of  Byzantium,  192 

Bhodon,       Narcissus,  Bishop  of  Jerusalem,  195 

Palmas,       Polycrates,  Bishop  of  Ephesus,  196 

Clement  of  Alexandria,       Tertullian,      Noetus,      Hermas,  3d,  200 

Praxeas,       Symmachus,       Maximus,  Bishop  of  Jerusalem,  " 

Seleucas,       Artemon,       Pistis  Sophise,  " 

Julius  Africanus,       2d  Epistle  of  Clement  of  Rome,  /  *• 

[Note.  The  Epistles  of  Paul. — We  have  takea  as  genuine  the  ten  epistles 
which  constituted  the  Apostolicon  of  Marcion.  The  same  course  has  been  adopted  by 
Dr.  Davidson,  except  that  he  rejects,  upon  what  appear  insufficient  grounds,  the 
Epistle  to  the  Ephesians.] 


ROMAN     EMPERORS 


OF    THE    FIRST    TWO     CENTURIES. 


Augustus, 

B.C. 
31 

to 

A.  D. 

14 

Tiberius, 

A.  D. 
14 

to 

37 

Caligula, 

37 

to 

41 

Claudius, 

41 

to 

54 

Kero, 

54 

to 

G8 

Galea, 

68 

to 

69 

Otho, 

January  to  April, 

09 

VlTELLIUS, 

April  to  December, 

69 

Vespasian, 

m 

to 

79 

Titus, 

79 

to 

81 

DOMITIAN, 

81 

to 

i»6 

Nerva, 

96 

to 

98 

Tbajan, 

1)8 

to 

117 

Hadrian, 

117 

to 

138 

Antoninus  Pius, 

138 

to 

161 

Marcus  Aurelius, 

161 

to 

180 

COMMODUS, 

180 

to 

192 

Pertinax, 

January  to  March, 

193 

Julian, 

March  to  June, 

193 

Septimius  Severus, 

193 

to 

211 

First   Period A.  D.  30   to   A.  D,  80 


THE     APOSTOLIC      AGE. 


CHAPTER  I. 
lost  gospels   of  the   first   century. 

The  Gospel  op  Paul — G-ospel  or  Recollections  of  Peter 
— References  and  Citations  by  the  Fathers  of  the 
Church — Views  of  Modern  Writers — Oracles  or  Say- 
ings OP  Christ,  attributed  to  Matthew — These  the 
Germs  op  the  Synoptic  Gospels,  Luke,  Mark  and  Mat- 
thew. 

This  is  an  attempt  to  write  a  history  of  the  Chris- 
tian religion  during  the  first  two  centuries.  Not  a 
history  of  Christianity,  which  would  require  us  to 
follow  the  principles  of  that  religion,  in  their  dis- 
semination through  various  countries,  and  in  their 
influence  upon  other  institutions.  Nor  yet  a  his- 
tory of  the  church  ;  which  would  make  it  necessary 
to  examine  questions  of  ecclesiastical  polity,  to 
trace  the  rise  and  progress  of  different  forms  of 
church  government,  and  to  notice  the  manners  and 
customs  of  the  early  Cristians,  and  their  treatment 
by  the  civil  magistrates. 

These  are  touched  upon  only  in  their  bearing  up- 
on the  main  object  of  the  inquiry  ;  which  is,  an  ex- 
amination into  the  principal  doctrines  distinctive  of 


2  HISTORY    OF   THE    CHRISTIAN    RELIGION. 

the  Christian  religion,  so  far  as  they  were  known 
and  taught  in  the  first  two  centuries  ;  also  the  prin- 
cipal traditions  and  books  by  which  those  doctrines 
were  disseminated. 

The  difficulty  of  the  undertaking  is  great.  The 
gospels  of  the  first  century  are  unfortunately  lost. 
There  are  left,  of  that  century,  only  the  epistles 
of  Paul,  the  one  epistle  of  Clement  of  Rome,  some 
slight  notices  by  Jewish  and  heathen  writers,  and 
the  few  legends  and  traditions  preserved  in  the 
writings  of  the  fathers,  and  in  the  extant  second 
century  gospels.  And  when  we  enter  upon  the  next 
century,  though  there  is  more  remaining  than  of 
the  first,  still,  the  great  body  of  the  Christian  lit- 
erature of  that  age  also ,  has  been  lost  or  destro3''ed . 

Availing  himself  of  what  remains,  the  author 
will,  though  conscious  of  the  magnitude  of  the  task, 
enter  upon  it  at  least  with  fidelity  to  the  truth ,  as 
he  understands  it. 

The  time  will  be  divided  into  six  periods,  to  be 
designated  as  follows : 

First  Period  . .  .Apostolic  Age A.D.  30  to  A.D.  80. 

Second  Period.  . .  Apostolic  Fathers "    80  "    "   120. 

Third  Period The   Three   Apocryphal 

Gospels "  120  "    "   130. 

Fourth  Period  . .  Forty  Years  of  Christian 

Writers "  130  "     "    170. 

Fifth  Period The  four  Canonical  Gos- 
pels      "  170  "     "   185. 

Sixth  Period Close  of  the  Second  Cen- 
tury       "  185  "     "200. 


FIRST     PERIOD. 


Lost  Gospels  of  the  First  Century. 

When  Christianity  had  become  partially  estab- 
lished by  the  teaching  of  Christ  and  the  preaching 
of  his  apostles  and  disciples,  there  arose  among  the 
Christians  of  the  various  churches  a  necessity,  and 
hence  a  demand ,  for  some  written  testimonies  or 
records  of  the  life  and  doctrines  of  their  great  mas- 
ter. But  this  need  was  not  so  apparent  or  pressing 
in  the  first  century,  and  especially  during  the  life- 
time of  those  who  had  been  with  Jesus,  and  had 
been  his  followers  and  companions. 

Of  the  numerous  gospels  which  were  in  circula- 
tion in  the  second  century,  not  more  than  three 
can  with  any  certainty,  or  with  any  high  degree  of 
probability,  be  traced  back  to  the  times  of  the 
apostles.  These  are  the  Gospel  of  Paul,  the  Gospel 
or  Recollections  of  Peter,  and  the  Oracles  or  Say- 
ings of  Christ,  attributed  to  Matthew. 

the    gospel    of    PAUL. 

Ewald,  one  of  the  best  of  the  German  critics, 
concludes  that  there  was  a  Gospel  of  Paul ;  thinks  it 
was  in  the  Greek  language,  and  that  it  may  have 
been  written  by  the  evangelist  Philip/ 

It  maybe  inferred  that  it  afterward  became  incor- 
porated into  the  Gospel  of  Marcion  (A.  D.  145), 
since  Marcion  was  a  follower  of  Paul,  and  for  his 
own  gospel  claimed  the  sanction  of  that  apostle.* 

Marcion  was  a  native  of  Sinope,  a  town  of  Asia 

(i.)  Jahrbuecher,  1848,  1849. 

(2.)  See  Fabricius,  Codex  Apocryphus,  Hamb.  1703,  vol.  I,  p.  372.    Also  History  of 
the  Canon,  by  Westcoit,  3d  ed.  Lond.  1870,  p.  282. 


4  FIRST    PERIOD A.  D.  30  TO  A.  D,  80. 

Minor,  on  the  south  shore  of  the  Black  Sea.  It  is 
supposed  that  the  church  at  Sinope  was  furnished 
by  Paul,  at  the  time  of  its  formation,  with  a  collec- 
tion such  as  he  supplied  to  the  other  Asiatic 
churches  ;  containing  records  of  the  life  and  teach- 
ings of  Christ. 

It  was  the  opinion  of  Jerome,  and  of  several  other 
writers,  that  when  Paul  spoke  of  his  gospel,  (Rom. 
2.16;  16.  25;  2d  Thess.  2.  14,)  he  referred  to  a 
written  gospel  then  in  circulation. 

Paul  may  have  had  such  a  gospel  in  mind  ;  but  his 
language  is  not  sufficiently  explicit  to  justify  us  in 
concluding,  with  any  certainty,  that  he  meant  any 
thing  more  than  that  gospel  of  which  he  was  the 
great  expounder. 

There  is,  however,  a  more  distinct  trace  of  the 
Gospel  of  Paul  in  his  First  Epistle  to  the  Corinthi- 
ans, ch.  11,  vv.  23  to  25.  By  comparing  this  pas- 
sage with  Luke  22.  19,  20,  it  will  be  seen  that  the 
language  is  almost  identical ;  while  the  parallel 
passages.  Matt.  26.  26  to  28,  and  Mark  14.  22  to  24, 
have  no  such  complete  similarity,  though  the  idea 
is  the  same.  The  Gospel  of  Luke,  whether  directly, 
or  through  Marcion's,  was  founded  partly  upon  the 
Gospel  of  Paul.  That  Paul  had  something  to  do 
with  a  written  gospel ,  which  now  appears ,  in  whole 
or  in  part,  in  the  compilation  of  Luke,  is  generally 
acknowledged  ;  and  this  passage  in  First  Corinthi- 
ans, taken  in  connection  with  the  corresponding 
passage  in  Luke,  is  strong  evidence  that  in  Corin- 
thians Paul  refers  to  a  written  gospel ,  which  ho  liad 
''delivered"  to  the  church  at  Corinth,  and  a  portion 
of  which  written  gospel  appears  in  Luke  22.  19,  20. 


LOST   GOSPELS    OF   THE    FIRST   CENTURY.  O 

Paul  may  have  referred ,  also ,  to  the  same  gospel  in 
Galatians  2.2. 

This  supposition  receives  countenance  from  a 
passage  in  Tertullian.  In  his  work  against  Marcion 
(A.  D.  200-210),  after  saying  that  Marcion  did  not 
ascribe  his  gospel  to  any  author,  and  arguing 
thence  that  it  was  not  authentic,  he  proceeds  as  fol- 
lows L 

"  Had  Marcion  even  published  his  gospel  in  the  name  of  Paul  him- 
self, the  single  authority  of  the  document,  destitute  of  all  support 
from  preceding  authorities,  would  not  be  a  sufficient  basis  for  our 
faith.  There  would  still  be  wanting  that  gospel  which  Paul  found  in 
existence,  to  which  he  yielded  his  belief,  and  with  which  he  so  ear- 
nestly wished  his  own  to  agree,  that  he  actually  on  that  account  went 
up  to  Jerusalem,  to  know  and  consult  the  apostles  'lest  he  should  run 
or  had  been  running  in  vain;'  in  other  words,  that  the  faith  which  he 
had  learned  and  the  gospel  which  he  was  preaching,  might  be  in  ac- 
cordance with  theirs.  Then,  at  last,  having  conferred  with  the  au- 
thors, and  having  agreed  with  them  touching  the  rule  of  faith,  they 
joined  their  hands  in  fellowship,  and  divided  their  labors  thenceforth 
in  the  office  of  preaching  the  gospel,  so  that  they  were  to  go  to  the 
Jews,  and  Paul  to  the  Jews  and  Gentiles,  Inasmuch,  therefore,  as 
the  enlightener  of  Luke  himself  desired  the  authority  of  his  prede- 
cessors, for  both  his  own  faith  and  preaching,  how  much  more  may  1 
not  require  from  Luke's  Gospel,  that  which  was  necessary  for  the 
gospel  of  his  master." — [Tertullian  adv.  Marcion, bk.  4,  eh.  2,  Ante-Ni- 
cene  Christian  Library,  vol.  7,  p.  180. 

From  this  passage  of  Tertullian  it  is  manifest, 
first,  that  there  was  a  Gospel  of  Paul,  and  the  infer- 
ence is  very  strong  that  it  was  in  writing ;  since 
Paul  is  represented  as  going  to  Jerusalem  to  com- 
pare his  gospel  with  another,  and  while  there,  con- 
ferring with  the  ''authors"  of  the  other  gospel ;  sec- 
ondly, that  it  was  necessary,  for  the  purpose  of  ver- 
ification, that  these  two  gospels  should  be  com- 
pared ;  and  thirdly,  that  all  this  was  anterior  to  the 
Gospel  according  to  Luke.  It  might  be  inferred, 
from  the  closing  portion  of  the  paragraph ,  that  Ter- 


6  FIRST    PERIOD A.  D.   30  TO  A.  D.  80. 

tullian  thought  the  Gospel  of  Luke  itself  stood  in 
need  of  some  verification . 

It  does  not  follow,  however,  that  the  gospel  with 
which  Paul  was  so  anxious  to  compare  his  own,  was 
written  before  his .  The  word  ' '  primitive ' '  inserted 
by  the  Ante-Nicene  translator,  in  brackets,  before 
the  word  ''authors,"  we  have  therefore  discard- 
ed as  unnecessary  to  the  sense,  and  unauthor- 
ized. 

The  language  of  TertuUian  is,  "Denique,  ut  cum  auctoribus  contu- 
lit,  et  convenit  de  regula  fidei,  dexteras  miscuere,"  etc. — [Tertull.  Op? 
torn.  1,  p.  251. 

The  opinion  of  Ewald  is,  that  the  Greek  Gospel 
of  Paul  was  the  first  ever  written.  There  was  prob- 
ably no  great  length  of  time  intervening  between 
the  origin  of  that  and  of  the  other  two  gospels  of 
the  first  century. 

The  testimony  of  Irenaeus  (A.  D.  190)  concerning 
this  gospel  is,  that  it  was  written  by  Luke. 

''Luke,  also,  the  companion  of  Paul,  recorded 
in  a  book  the  gospel  preached  by  him."* 

Notwithstanding  the  positive  language  here  used, 
the  statement  is  to  be  taken  with  some  allowance. 
Irenseus  was  fully  committed  to  the  four  gospels, 
and  was  engaged  in  endeavoring  to  give  them  au- 
thority. He  maybe  said,  in  fact,  to  have  intro- 
duced them  to  the  notice  of  the  literary  world  ;  since 
he  is  the  first  author  who  mentions  more  than  one 
of  them.  He  speaks  frequently  of  these  gospels, 
and  argues  that  they  should  be  four  in  number, 
neither  more  nor  less,  because  there  are  four  uni- 
versal winds,  and  four  quarters  of  the  world. 

(i.)  Irenseus  v,  Ilaer.  bk.  3,  ch.  i,  Ante-Nic.  vol.  5,  p.  259. 


LOST    GOSPELS    OF    THE    FIRST    CENTURY.  7 

Davidson  calls  liim  "credulous  and  blunder- 
ing."^ 

Those  who  are  so  quick  to  receive  the  statement 
of  Irenaeus  that  the  Gospel  of  Paul  was  written  by 
Luke,  a  statement  manifestly  made  to  give  apos- 
tolic sanction  to  the  Gospel  of  Luke,  are  not  pre- 
pared to  accept  so  readily  his  assertion  that  the 
ministry  of  Jesus  lasted  twenty  years,  and  that  he 
was  fifty  years  old  at  his  crucifixion.^ 

THE  GOSPEL  OR  RECOLLECTION'S  OP  PETER. 

This  was  a  book  more  generally  known  than  the 
Gospel  of  Paul,  and  of  the  existence  of  which  there 
can  be  no  doubt.  In  the  year  190,  a  large  number 
of  these  Gospels  of  Peter  were  found  in  use  by  the 
church  of  Rhossus,  in  Cilicia  ;  and  so  much  were 
the  Christians  of  that  church  attached  to  them 
that  it  became  necessary  for  Serapion,  one  of  the 
bishops,  to  suppress  them,  and  to  substitute  the 
canonical  gospels  in  their  stead  .^ 

Another  case  of  the  suppression  of  older  gospels 
in  use  in  the  churches,  to  make  way  for  those 
which  had  been  selected,  will  be  noticed  hereafter. 
(See  Tatian.) 

Eusebius  (A.  D.  325)  speaking  of  the  Gospel  ac- 
cording to  Peter,  with  other  books,  says  : 

"Neither  among  the  ancient  nor  the  ecclesiastical  writers  of  our 
day,  has  there  been  one  that  has  appealed  to  the  testimony  taken 
from  them."    Again,  in  book  3,  chapter  25,  he  speaks  of  the  Gospel  of 

(i.)  Canon,  p.  121. 

(2.)  Iren.  v.  Hxr.  2.  22,  Ante-Nic.  vol.  5,  p.  196. 

(3.)  Dr.  Lardner's  Works,  vol.  4,  p.  636;  Theodoret,  Fab.  Hser.  2.  2;  Euseb.  Ecc,  Hist. 
6. 12;  Lost  and  Hostile  Gospels  by  S.  Baringf-Gould,  p  245.  Theodoret  there  says,  the 
Nazarenes  held  that  Christ  was  a  just  man,  and  they  used  the  Gospel  of  Peter.  He 
speaks  as  of  his  own  day,  A.  D.  430. 


8  FIRST    PERIOD A.  D.   30  TO  A.  D.  80. 

Peter  as  among  those  that  were  "adduced  by  the  heretics,  under  the 
name  of  the  apostles,"  and  "of  which  no  one  of  those  writers  in  the 
ecclesiastical  succession,  has  condescended  to  make  any  mention  in 
his  works;"  and  says,  "they  are  to  be  ranked  not  only  among  the  spu- 
rious writings,  but  are  to  be  rejected  as  altogether  absurd  and  impi- 
ous."—[Eccles.  Hist,  bk  3,  ch.  3. 

Eusebius  had  a  peculiar  faculty  for  diverging 
from  tlie  truth.  Let  us  see  how  far  from  it  he  has 
gone  in  these  assertions  : 

1.  Justin  Martyr,  in  the  Dialogue,  written  about 
A.  D.  160,  says: 

"The  mention  of  the  fact,  that  Christ  changed  the  name  of  Peter, 
one  of  the  apostles,  and  that  the  event  had  been  recorded  in  his  [Pe- 
ter's] Memoirs,  together  with  his  having  changed  the  name  of  two 
other  brethren,  who  were  sons  of  Zebedee,  to  Boanerges,  tended  to 
signify  that  he  was  the  same  through  whom  the  surname  Israel  was 
given  to  Jacob,  and  Joshua  to  Hosea." — [Dialogue  with  Trypho,  ch.  106. 

The   translation,  as   given   in   the  Ante-Nicene 

Christian  Library,  vol.  2,  p.  233,  is  as  follows : 

"And  when  it  is  said  that  he  changed  the  name  of  one  of  the  apos- 
tles to  Peter,  and  when  it  is  written  in  the  memoirs  of  Him  that  this 
so  happened,  as  well  as  that  he  changed  the  name  of  other  two 
brothers,"  etc. 

The  word  "Him,"  commencing  with  a  capital 
letter,  of  course  refers  to  Christ ;  thus  making  it 
read,  the  memoirs  of  Christ,  and  ignoring  Peter 
as  the  author.     The  Greek  is, 

*'Kai  to  eipein  metonomakenai  auton  Petron  hena  tone  Apostol- 
one,  kai  gegraphthai  en  tois  apomneemoneumasin  autou,"  etc. 

Such  a  construction,  besides  referring  the  pro- 
noun autou  (of  him),  at  the  close  of  the  sentence, 
to  the  more  distant  antecedent,  contrary  to  the  rule 
in  such  cases,  attributes  to  Justin  language  which 
he  is  not  in  the  habit  of  using.  Elsewhere,  when 
speaking  of  the  gospels  which  he  cites  so  frequently, 
he  calls  them,  not  Memoirs  of  Christ,  but  "Memoirs 


LOST    GOSPELS    OF    THE    FIRST    CENTURY.  9 

of  the  Apostles."  He  has  ten  times  ''Memoirs  of 
the  Apostles,"  and  five  times  "Memoirs  ;"  not  once 
"Memoirs  of  Christ." 

For  the  rendering  we  have  adopted  we  have  the 
authority  of  Dr.  Westcott'  and  other  eminent  schol- 
ars. Moreover,  it  is  powerfully  supported  by  the 
fact,  that  the  only  one  of  the  canonical  gospels 
which  has  this  account  of  the  change  of  the  name 
of  James  and  John  to  Boanerges,  is  Mark,  which 
has  such  an  intimate  connection  with  the  Gospel  of 
Peter.     (See  Mark  3.  17.) 

We  conclude,  therefore,  that  Justin  Martyr  here 
refers  to  the  Memoirs  or  Recollections  of  Peter, 
which  can  be  nothing  else  than  the  Gospel  of  Peter. 
It  was  probably  a  consideration  of  this  passage 
which  induced  Credner  to  say  that  Justin  made  use 
of  this  gospel.'' 

2.  The  next  writer  who  refers  to  the  Gospel  of 
Peter,  is  Turtullian  (A.D.  200-210).  He  was  one 
of  the  three  fathers  who  were  engaged  in  establish- 
ing the  canonical  gospels.  And  as  Irenseus  had 
undertaken  to  confound  the  Gospel  of  Paul  with 
the  Gospel  of  Luke,  so  Tertullian  endeavors  to 
identify  the  Gospel  of  Peter  with  the  Gospel  of 
Mark.     He  says  : 

"The  Gospel  which  Mark  published  is  affirmed 
to  be  Peter's,  whose  interpreter  Mark  was."^ 

Jones,  who  is  unwilling  to  recognize  the  Gospel 
of  Peter  as  authoritative,  attempts  to  break  the 
force  of  this  testimony  by  interpolating,  in  the 
translation,  the  words  "by  some";  thus:  "is  af- 

(i)  Hist,  of  the  Canon,  p.  103. 
(2)  Geschicht.  N.  T.  Kan.   p.  x^. 
<3)  Tert.  ad.  Marcion,  4.  5. 


10  FIRST    PERIOD A.  D.  30  TO  A.  D.  80. 

firmed  by  some  to  be  Peter's."  But  tbis  is  en- 
tirely unautborized. 

The  original  is,  "Evangelium  quod  edidit  Mar- 
cus, Petri  affirmatur,  cujus  interpres  Marcus;" 
translated  in  tbe  Ante-Nicene  collection,  "Tbat 
[gospel]  wbicb  Mark  published,  may  be  affirmed  to 
be  Peter's,  whose  interpreter  Mark  was." 

Tertullian  manifestly  intended  to  assert  that  in 
his  day  the  Gospel  of  Mark  was  understood  to  be 
Peter's,  or  to  have  the  Gospel  of  Peter  for  its  orig- 
inal. 

3.  The  third  father  who  referred  to  this  Gospel, 
wasOrigen,  A.  D.  230. 

"There  are  some,"  says  he,  "who  say  the  brethren  of  Christ  [here 
mentioned]  vv'ere  the  children  of  Joseph  by  a  former  wife,  who  lived 
with  him  before  Mary;  and  they  are  induced  to  this  opinion  by  some 
passages  in  that  which  is  entitled  the  Gospel  of  Peter,  or  The  Book 
of  James."— [Com.  on  Matt.  13.  55. 

It  must  not  be  inferred  that  Origen  here  speaks 
of  the  books  as  the  same  ;  but  that  the  opinion  was 
held,  in  accordance  with  passages  in  the  one  book 
or  the  other.  In  the  Protevangelion,  or  Book  of 
James,  as  it  was  called,  it  is  related,  that  when  the 
high  priest  told  Joseph  that  he  was  the  person  se- 
lected to  take  the  virgin,  he  demurred,  saying,  ''I 
am  an  old  man  and  have  children  ;  but  she  is  young, 
and  I  fear  lest  I  should  appear  ridiculous  in  Is- 
rael." 

Though  Origen  was  not  fully  prepared  to  accept 
this  statement,  not  seeing  it  in  the  canonical  gos- 
pels, which  had  then,  to  use  his  own  language,  been 
"chosen,"^  and  were  thenceforth  to  be  authorita- 
tive, yet  the  fact  had  become  so  well  understood, 

(l)  "And  that  not  four  gospels  but  very  many  were  written,  out  of  which  those  we 


LOST    GOSPELS    OF    THE    FIRST    CENTURY.  11 

from  the  previous  use  of  the  other  gospels,  that  it 
was  by  most  of  the  fathers,  implicitly  received  as 
true ,  for  a  long  time  afterward .  Epiphanius ,  Chrys- 
ostom,  Cyril,  Theophylact,  QEcumenius,  and  all 
the  Latin  fathers  till  Ambrose,  and  the  Greek 
fathers  afterward,  held  to  the  opinion  that  Joseph 
was  a  widower,  and  had  children  by  a  former  wife  ; 
ehoAving  that  the  Gospel  of  Peter  and  the  Protevan- 
gelion  were  regarded  as  authority. 

Thus  we  find  the  Gospel  of  Peter  expressly  re- 
ferred to  by  three  of  the  fathers  before  Eusebius, 
though  that  historian  asserts  that  no  one  of  them 
had  condescended  to  make  any  mention  of  it. 

Eusebius  exhibited  a  still  more  reckless  disregard 
for  the  truth,  in  regard  to  the  Preaching  of  Peter. 
He  made  a  similar  sweeping  assertion  respecting 
that ;  while  the  fact  was,  it  had  been  mentioned  by 
Heraclion  and  Lactantius,  and  six  times  by  Clem- 
ent of  Alexandria,  and  every  time  with  indications 
of  approval.  It  may  be  well  to  mention  an  error 
of  some  writers,  in  supposing  the  Preaching  of  Pe- 
ter and  the  Preaching  of  Paul  to  be  one  book,  or 
parts  of  the  same  book,  merely  from  their  being 
mentioned  in  the  same  connection  by  Lactantius. 
Such  an  inference  is  not  authorized. 

Other  writers  have  mentioned  this  gospel.  The- 
odoret  (A.  D.  430)  says,  ''The  Nazarenes  are  Jews 
who  venerate  Christ  as  a  just  man  merely,  and  it  is 
said  they  use  the  Gospel  according  to  Peter.'" 

kave  were  chosen,  and  delivered  to  the  churches,  we  may  perceive,"  etc.— [Origen,  im 
?rtEtn.  Lucie,  Horn,  i,  t.  2,  p  210. 

Again:  "Four  gospels  only  have  been  approved,  out  of  which  the  doctrines  of  our  Lord 
aud  Savior  are  to  be  learned." 

These  gospels  were  selected,  or  "separated"  from  others.— [Westcott,  p.  317. 

(i)  Hser.  Fab.  2.  2.  v 


12  FIKST    PERIOD A.  D.  30  TO  A.  D.  80. 

Credner  tliinks  the  gospel  was  one  of  the  oldest 
writings  of  the  church,  and  the  source  from  which 
Justin  Martyr  drew  many  of  his  quotations  ;  also 
that  it  was  essentially  identical  with  the  Harmony 
of  Tatian,  and  the  Gospel  according  to  the  He- 
brews.' 

Dr.  MilP  says  it  was  publicly  read  by  the  Chris- 
tians ;  and  Mr.  Whiston^  asserts  that  it  was  prob- 
ably, in  some  sense,  a  sacred  book. 

Jones,  who  wishes  to  discredit  it,  says  it  was 
interdicted  by  the  decree  of  Pope  Gelasius  (A.  D. 
494),  according  to  some  copies  ;  though  he  does  not 
explain  how  the  interdict  crept  into  those  copies , ' 
nor  why  it  is  not  in  the  decree  as  generally  pub- 
lished, and  as  it  appears  in  his  own  work,  vol.  1,  p. 

154. 

The  Gospel  of  Peter  favored  the  opinions  of  the 
Doceta),  who  held  that  Christ  and  Jesus  were  dif- 
ferent;  that  Jesus  really  suffered,  but  Christ  only 
in  appearance. 

Norton,^  whose  opinion  is  entitled  to  great  weight, 
thinks  this  gospel  was  not  a  history  of  Christ's 
ministry.'* 

Rev.  S.  Baring-Gould  asks  the  question,  ''Was- 
this  gospel  a  corrupted  edition  of  St.  Mark?"  and 
answers  it  thus:  '* Probably  not.  We  have  not 
much  ground  on  which  to  base  an  opinion,  but 
there  is  just  sufficient  to  make  it  likely  that  such 
was  not  the  case . '  '^ 

He  considers  the  statement  concerning  the  broth- 

(i)  Gesch.  d.  N.  T.  Kanon,  p.  22. 

(2)  Prolegom.  in  Nov.  Test.,  sec.  336. 

(3)  Essay  on  the  Constitutions  of  the  Apostles,  p.  24. 

(4)  Evidences  of  the  Genuineness  of  the  Gospels,  by  Andrews  Norton,  Boston,  1837, 
vol.  I,  p  234.  Notes. 

(5)  Lost  and  Hostile  Gospels,  p.  221. 


LOST   GOSPELS    OF    THE    FIRST    CENTURY.  13 

ers  and  sisters  of  Christ,  as  most  valuable,  as  the 
gospel  is  ''wholly  unprejudiced,  and  of  great  an- 
tiquity."' 

THE    ORACLES    OR    SAYINGS    OP    CHRIST. 

Our  information  concerning  this  collection,  is 
exceedingly  meager ;  being  based  entirely  upon  a 
passage  in  Eusebius,  in  which  Papias  is  represented 
as  saying,  ''Matthew  set  forth  the  Oracles  in  the 
Hebrew  dialect,  which  every  one  interpreted  as  he 
was  able."- 

Eusebius  says  further,  that  Papias  wrote  five 
books  of  "Expositions  of  the  Oracles  of  the  Lord." 
These  are  a  part  of  the  multitude  of  lost  writings  of 
those  times. 

Baring-Gould  thinks  the  Oracles  consisted  of  five 
parts ,  ending  at  the  following  passages  : 

First,  at  Matthew  ch.  7,  v.  28  ;  second,  at  Matt. 
11.  1;  third,  at  Matt.  13.  53;  fourth,  at  Matt.  19. 
1,  and  fifth,  at  Matt.  26.  1.  Upon  this  theory,  the 
Oracles  were  a  compilation  of  different  manu- 
scripts. It  is  the  generally  received  opinion  that 
a  number  of  older  manuscripts  have  entered  into 
the  construction  of  the  Gospel  according  to  Mat- 
thew, and  that  this  gospel  was  to  some  extent  based 
upon  the  Oracles. 

EECAPITULATION. 

The  Gospel  of  Paul,  though  it  does  not  stand 
out  so  clearly  and  indisputal)ly  as  the  Gospel  of  Pe- 
ter, has  yet  sufficient  evidence  of  having  been  one 
of  the  gospels  of  the  first  century.  It  is  testified  to 
by  Marcion ,  and  is  apparently  alluded  to  by  Ireuse- 

(1)  p.  222. 

(2)  Euseb.  Ecc.  Hist.,  bk.  3,  ch.  39. 


14  FIRST    PERIOD A.  D.  30  TO  A.  D.  80. 

lis  and  Tertullian,  and  by  Paul  himself.     It  was  in 
the  Greek  language. 

The  Gospel  or  Recollections  op  Peter,  was  a 
book  well  known,  and  of  higli  authority  among  the 
ancient  Christians.  Even  after  the  introduction  of 
the  four  gospels  afterward  made  canonical ,  the  Gos- 
pel of  Peter  maintained  so  firm  a  footing  that  it  be- 
came necessary  to  suppress  it  in  some  of  the 
churches.  It  was  retained  and  used  by  the  Naza- 
renes,  long  afterward. 

It  is  cited  by  Justin  Martyr,  and  referred  to  by 
Tertullian  and  Origen.  The  statement  of  Eusebi- 
us,  that  no  one  of  the  ecclesiastical  writers  had  ap- 
pealed to  testimony  taken  from  it ,  and  that  no  one 
of  them  had  condescended  to  make  any  mention  of 
it,  is  untrue.  The  passage  in  Justin  Martyr  is  mis- 
translated in  the  Ante-Nicene  collection,  and  the 
passage  in  Turtullian  is  mistranslated  by  Jones. 

The  statement  contained  in  this  gospel,  that  Jo- 
seph had  children  by  a  former  wife,  was  generally 
received  by  the  fathers,  for  several  centuries.  The 
Gospel  of  Peter  is  highly  spoken  of  by  Dr.  Mill, 
Mr.  Whiston,  and  other  eminent  writers.  Credner, 
a  German  writer  of  high  authority,  thinks  it  was 
used  by  Justin  Martyr,  A.  D.  150-160. 

The  Oracles,  or  Sayings  of  Christ,  in  the  Ar- 
amaic language,  we  know  but  little  about.  It  has 
been  generally  conceded,  on  the  authority  of  Euse- 
bius,  that  Papias  (A.  D.  125)  had  such  a  book,  and 
that  he  wrote  commentaries  upon  it. 

Doctrines. — There  is  no  evidence  that  any  of 
these   gospels   taught   the  miraculous  conception, 


LOST    GOSPELS    OF    THE    FIRST   CENTURY.  15 

or  tlie  material  resurrection  of  Christ,  or  contained 
any  account  of  his  miracles,  or  any  reference  to 
any  book  containing  such  accounts  or  teaching  ei- 
ther of  those  doctrines. 

It  will  be  seen  as  we  proceed,  that  the  three  gos- 
pels Avliich  have  been  considered,  were  the  germs  of 
the  tliree  synoptic  gospels,  respectively.  That  is, 
the  Gospel  of  Paul  was  the  germ  of  the  Gospel  ac- 
cording to  Luke  ;  the  Gospel  of  Peter,  of  the  Gos- 
pel according  to  Mark  ;  and  the  Oracles,  of  the  Gos- 
pel according  to  Matthew. 

They  cannot,  however,  in  any  sense,  be  consid- 
ered the  same.  The  synoptic  gospels  were  un- 
doubtedly written  long  afterward,  and  contained,  in 
many  respects,  very  different  material.  Moreover, 
the  Gospel  of  Paul  appears  to  have  passed  through 
the  Gospel  of  Marcion  before  reaching  the  author 
of  Luke,  and  the  Oracles  through  the  Gospel  of  the 
Hebrews  before  reaching  the  author  of  Matthew. 


CHAPTER    II. 


APOSTOLIC    AGE  — A.  D.    30    TO    A.  D.    80. 

(continued.) 


John  the  Baptist — Jesus  Christ — Paul — Peter — John — 
The  Jameses — The  Judases — The  Other  Apostles — 
Epistles  of  the  New  Testament — The  Apocalypse. 

The  first  character  in  Christian  history  is  John 
the  Baptist. 

What  was  his  connection  with  Jesus,  and  what 
were  his  relations  to  the  origin  of  the  Christian  re- 
ligion ? 

Josephus,  while  he  gives  an  account  of  John 
the  Baptist  baptizing  and  making  converts,  says 
nothing  of  his  announcing  the  approach  of  a  com- 
ing Messiah.' 

The  author  of  Luke  commences  his  account  of 
John  the  Baptist  by  saying  that  he  appeared  in  the 
fifteenth  year  of  the  reign  of  Tiberius  Caesar,  Pon- 
tius Pilate  being  Governor  of  Judea  and  Herod  be- 
ing Tetrarch  of  Galilee,  his  brother  Philip  Tetrarch 
of  Iturea  and  of  the  region  of  Trachonitis,  Lysanias 
Tetrarch  of  Abilene,  Annas  and  Caiaphas  being 
the  high  priests.     (Luke  3.  1,  2.) 

In  the  23d  verse  of  the  same  chapter,  after  relat- 
ing the  baptism  of  Jesus,  he  states  that  he  began  to 
be  about  thirty  years  of  age. 

(i)  Antiquities,  bk.  i8,  ch.  5,  2. 


APOSTOLIC    AGE JOHN    THE    BAPTIST.  17 

If  by  this  language  the  author  of  Luke  meant  to 
say  that  Jesus  was  not  then  past  thirty,  did  he  not 
make  a  mistake  of  at  least  three  years?  Tiberius 
commenced  reigning  A.  D.  14,  and  the  fifteenth 
year  of  his  reign  would  be  A.  D.  29,  or  when  Jesus 
was  thirty-three  years  of  age,  as  he  was  four  years 
old  at  the  commencement  of  the  Christian  era. 

We  do  not,  however,  look  upon  this  as  a  very  seri- 
ous discrepancy,  and  think  Dr.  Lardner  over-esti- 
mated the  question  when  he  spoke  of  it  as  one 
of  ''very  great  difficulty."  The  word  "hosei," 
''about,"  used  by  the  gospel  historian,  relieves  him 
from  any  very  exact  criticism. 

So  of  another  objection  ;  the  statement  that  An- 
nas and  Caiaphas  were  high  priests  ;  it  being  noto- 
rious that  the  Jews  never  had  but  one  high  priest 
at  a  time.  This  has  been  partially  explained  by 
showing  that  Josephus,  in  one  place,  spoke  of  one 
as  a  high  priest,  who  had  held,  but  did  not  at  the 
time  referred  to,  hold  that  office.  The  language 
here  is  somewhat  more  definite,  and  appears  more 
plainly  to  intimate  that  two  did  actually  hold  the 
position  the  same  year. 

This  would  indicate  that  this  portion  of  the  book 
was  written  long  afterward ,  by  one  not  acquainted 
with  Jewish  customs.  Dr.  Lardner  says,  "It  Avould 
be  extremely  unreasonable  to  impute  to  St.  Luke  so 
great  a  mistake  as  the  supposing  there  were  prop- 
erly two  high  priests  among  the  Jews  at  the  same 
time."  The  most  effectual  way  of  relieving  him 
from,  the  imputation  is,  not  to  charge  upon  him 
the  authorship  of  a  work  which  bears  so  many 
marks  of  ha\dng  been  written  long  after  his  day. 


18  FIRST    PERIOD A.  D.  30  TO  A.  D.  80. 

If  the  passage  in  Josephus  concerning  Christ 
were  genuine ,  then  the  failure  to  connect  him  with 
John  the  Baptist,  would  be  utterly  incomprehensi- 
ble. But  since  it  is  the  general  verdict  of  scholars 
that  the  paragraph  in  the  3d  chapter  of  the  18th 
book  of  the  Antiquities,  wherein  it  is  stated  that 
Jesus  was  the  Christ,  etc . ,  is  an  interpolated  forgery, 
the  matter  appears  very  differently.  It  is  easy  to 
see  that  Josephus,  retaining  all  his  Jewish  preju- 
dices and  antipathies,  might  have  intentionally 
passed  over  the  proclamation  of  the  coming  Mes- 
siah. 

Pursuing  the  biography  of  John,  as  given  in  the 
gospel  history,  the  next  incident  presents  a  diffi- 
culty of  a  more  serious  character. 

It  is  stated  that  Herod  the  Tetrarch  shut  up  John 
in  prison,  being  reproved  bj''  him  for  Herodias,  his 
brother  Philip's  wife.  (Luke,  3.  19,  20  ;  Mark,  6. 
17-20  ;  Matthew,  14.  3-5.)  This  Philip  could  be  no 
other  than  Philip  the  Tetrarch  of  Trachonitis,  men- 
mentioned  in  Luke  3.  1.  He  was  the  brother,  or 
rather  half-brother  of  Herod  the  Tetrarch,  and 
Herod  had  no  other  brother  Philip.  They  were 
both  sons  of  Herod  the  Great. 

But  according  to  Josephus,  Philip  could  not  have 
been  the  former  husband  of  Herodias.  It  was  an- 
other Herod,  half-brother  of  Herod  the  Tetrarch, 
having  the  same  father,  but  not  the  same  mother. 
The  father  of  this  Herod  was  Herod  the  Great, 
while  his  mother  was  Mariamne,  daughter  of  Si- 
mon the  high  priest.* 

Josephus  could  not  well  be  mistaken  in  this  mat- 

(i)  Autiq.,  bk  i8.  ch.  5,  sec.  i,  and  r.ame,  sec.  4. 


APOSTOLIC    AGE JOHN   THE    BAPTIST.  19 

ter,  being  himself  a  Jew,  and  all  the  parties  occu- 
pying a  high  position  among  his  people.  Not  only 
were  all  these  sons  of  Herod  the  Great,  but  Hero- 
dias  was  sister  of  Agrippa  the  Great.  The  atten- 
tion of  the  historian  was  particularly  called  to  the 
transaction,  and  he  relates  in  full  the  visit  of  Her- 
od the  Tetrarch  to  Herod,  his  half-brother,  his  fall- 
ing in  love  with  Herodias,  his  brother's  wife,  and 
their  subsequent  arrangement  to  be  married.  Also 
the  difference  that  arose  on  this  very  account,  be- 
tween Herod  the  Tetrarch  and  Aretas,  King  of  Pe- 
trsea,  father  of  the  wife  whom  Herod  put  aside,  in 
favor  of  Herodias  ;  a  difficulty  which  resulted  in  a 
war. 

The  gospel  account  of  the  death  of  John,  is  also 
very  different  from  that  of  the  historian.  It  does 
not  appear  in  Luke ,  but  in  Mark  and  Matthew  it  is 
related  that  the  daughter  of  Herodias  danced  before 
Herod,  at  a  supper  given  by  him  on  his  birthday  ; 
(Mark,  6.  21,  22;)  that  Herod  was  pleased,  and 
promised  to  give  her  whatever  she  should  ask  ;  and 
she,  being  instructed  by  her  mother,  asked  the  head 
of  John  the  Baptist ;  that  the  king  ordered  it  to  be 
given  her,  and  it  was  brought  in  a  charger.  (Mark, 
6.21-29;  Matt.,  14.6-11). 

The  account  by  Josephus  is ,  in  substance  : 
That  John  was  a  good  man  ;  that  he  commanded 
the  Jews  to  exercise  virtue,  and  exhorted  them  to 
come  to  his  baptism  ;  that  crowds  came  about  him , 
much  pleased  at  his  discourses  ;  that  Herod  feared 
that  his  great  influence  over  the  people  might  put 
it  into  his  power  and  inclination  to  raise  a  re- 
bellion, the  people  being  ready  to  do  anything  he 


20  FIRST    PERIOD A.  D.  30  TO  A.  D.  80. 

should  advise ;  that  to  prevent  any  mischief  he 
might  do,  and  to  put  it  out  of  his  power  to  raise  a 
rebellion,  Herod  had  him  thrown  into  prison  at 
Macherus,  and  there  put  to  death. 

Though  it  might  be  possible,  by  the  exercise  of 
skill  and  ingenuity,  to  show  that  the  accounts  of 
John  the  Baptist,  as  given  by  Josephus  on  the  one 
hand  and  the  gospel  historians  on  the  other,  are 
not  absolutely  contradictory,  except  as  to  the  for- 
mer husband  of  Herodias  ;  yet  the  general  tenor  of 
the  two  biographies  is  so  different,  and  the  narra- 
tives so  divergent,  as  to  render  it  problematical 
whether  John  sustained  any  such  relation  to  Jesus 
as  is  commonly  supposed. 

The  Gospel  of  Marcion  (A.  D.  145),  which,  in 
other  respects,  was  very  similar  to  Luke,  contained 
no  such  history  of  John.  Marcion 's  Gospel  was 
probably  first  written.  The  first  two  chapters  of 
Luke  were  not  in  Marcion.  In  place  of  the  3d  and 
4th  chapters,  there  was  the  first  chapter  in  Mar- 
lion's  Gospel,  which  commenced  as  follows : 

"Now  in  the  fifteenth  year  of  Tiberius  Caesar,  Pontius  Pilate 
ruling  in  Judea,  Jesus  came  down  to  Capernaum,  a  city  of  Galilee, 
and  straightway  on  the  sabbath  days,  going  into  the  synagogue,  he 
taught. 

"  2.  And  they  were  astonished  at  his  doctrine,  for  his  word  was 
with  power." 

There  was  no  statement  in  Marcion  as  to  the  age 
•of  Christ,  nor  concerning  the  two  high  priests,  nor 
were  there  any  contradictions  of  Josephus. 

Before  leaving  the  history  of  John  the  Baptist, 
we  cannot  refrain  from  referring  to  the  grotesque 
incident  of  the  daughter  of  Herodias  dancing  at  a 
supper  given  by  Herod  to  his  lords,  high  captains 
and  chief  estates      This  portion   of  the   narrative 


APOSTOLIC  AGE JOHN  THE  BAPTIST JESUS.         21 

caused  a  sore  trial  to  the   faith  of  the  great  Dr. 
Lardner. 

"  It  may  perhaps  be  expected,"  he  says, "  I  should  here  produce  an 
instance,  about  that  time,  of  some  lady  of  like  station  with  Ilerodias' 
daughter,  who  danced  at  a  public  entertainment.  But  I  must  own,  I 
am  not  furnished  with  any  instance  exactly  parallel." 

Although  the  Doctor  did  not  hesitate  to  believe 
in  miracles,  yet,  when  any  thing  purported  to  be 
inside  the  bounds  of  nature,  he  desired  to  see  it 
within  the  range  of  probability. 

JESUS    CHEIST. 

The  next  character  is  Christ  himself. 

He  is  said  to  have  been  begotten  of  a  virgin,  by 
the  overshadowing  of  the  Holy  Ghost. 

This  event  does  not  appear  to  have  been  men- 
tioned in  heathen,  Jewish  or  Christian  history,  un- 
til more  than  a  hundred  years  after  it  is  said  to 
have  taken  place.  The  doctrine  of  the  immaculate 
or  miraculous  conception,  when  it  was  promulgated 
to  the  Christians  of  the  second  century,  was  found 
to  be  so  congenial  to  the  prevailing  disposition  to 
deify  Christ,  that  it  was  at  once  taken  up  by  the 
bishops,  and  incorporated  among  the  founda- 
tions of  the  grand  religious  structure  then  being 
erected. 

Paul,  who  had  already  laid  the  foundations  of  the 
structure,  seems  to  have  known  nothing  of  the  doc- 
trine. 

It  was  somewhat  incongruous  to  deify  a  person 
born  in  the  ordinary  course  of  generation.  The  mi- 
raculous conception  was  needed,  to  give  form  and 
consistency  to  the  doctrine  of  the  divinity  of  Je- 
sus. 


22  FIRST   PERIOD A.  D.  30  TO  A.  D.  80. 

Many  attempts  have  been  made  to  write  the  life 
of  Christ.  But  it  is  difficult  to  see  where,  outside 
the  gospels,  the  material  for  such  a  work  is  to 
come  from  ;  while,  if  the  gospels  are  to  be  taken 
as  a  basis,  it  is  equally  difficult  to  understand  what; 
is  to  be  gained  by  rewriting  what  is  contained  in 
them.  Any  such  attempt  only  brings  out,  in  plain- 
er light,  the  discrepancies  in  those  accounts,  and 
finally  results  in  a  mere  display  of  ingenuity  on 
the  part  of  the  biographer,  in  his  efforts  to  recon- 
cile them  ;  or,  as  in  the  case  of  some  writers,  in  a 
sublime  unconsciousness  of  any  discrepancies  what- 
ever. 

We  know  of  Christ  historically,  that  he  was  a 
prominent  moral  and  religious  teacher  ;  that  he  had 
the  most  devoted  followers  and  disciples  ;  that  he 
was  put  to  death  in  the  reign  of  Tiberius  Cae- 
sar ;^  and  that  upon  his  doctrines  and  precepts, 
and  upon  a  belief  in  his  spiritual  resurrection, 
Paul,  the  chief  of  his  disciples,  founded  a  new  re- 
ligion. 

PAUL. 

That  Paul  was  the  one  who  did  the  work,  is  man- 
ifest, from  recorded  tradition,  and  from  those  won- 
derful epistles,  written  in  the  first  century,  which 
are  still  extant,  and  the  most  of  which  are  consid- 
ered by  scholars  to  be  genuine. 

Countless  volumes  have  been  written  concerning 
Paul ;  works  abounding  in  unmixed  eulogy.  It  i^ 
the  duty  of  the  impartial  historian,  while  appreci- 
ating and  admiring  those  grand  qualities  which 
mark  him  as  one  of  the  greatest  men  of  any  age — 

(i)  See  Appendix. 


APOSTOLIC     AGE PAUL.  23 

while  conceding  his  intellectual  and  moral  gran- 
deur, his  thorough  conviction  of  the  truth  of  the 
doctrines  he  was  teaching,  and  the  zeal  and  devo- 
tion which  he  manifested  in  their  propagation,  to 
point  out,  at  the  same  time,  some  of  the  defects  in 
his  character. 

The  chief  of  these,  which  was  the  result  of  his 
excessive  zeal,  was  an  impatience,  and  even  a  vin- 
dictiveness,  toward  those  who  differed  with  him  in 
opinion. 

By  an  occasional  outburst  of  that  spirit  of  perse- 
cution under  the  influence  of  which  he  had  so  un- 
relentingly pursued  the  Christians,  he  demon- 
strates, that  however  thorough  was  his  conversion, 
it  had  not  eradicated  or  essentially  changed  those 
traits  of  character,  and  peculiarities  of  disposition, 
which  distinguished  him  from  other  men.  Com- 
mentators would  have  us  believe ,  that  when ,  in  his 
Epistle  to  the  Galatians ,  he  said , ' '  I  would  they  were 
even  cut  off  who  trouble  you,"  he  meant  nothing 
more  than  that  they  should  be  cut  off  from  the 
church.  But  this  he  had  power  to  have  done  ;  and 
did  direct  it,  in  addressing  other  churches.  An  ex- 
amination of  the  context,  and  of  the  whole  epistle, 
in  the  commencement  of  which  he  had  anathema- 
tized any  one  who  should  preach  any  other  doc- 
trine, ("Let  him  be  accursed,")  together  with  the 
application  of  a  careful  and  thorough  philological 
analysis  of  the  words  used  by  the  apostle,  all  com- 
bine to  give  to  his  language  a  deeper  meaning ; 
showing  that  in  a  moment  of  exasperation,  he  gave 
utterance  to  a  sentiment,  which,  taken  in  connec- 
tion with  the  teaching  and  practice  of  Peter,  and  the 
construction  which  was  put  upon  some  of  the  say- 


24  FIRST    PERIOD A.   D.   30  TO  A.  D.  80. 

ings  of  Christ,  resulted  in   the   most    fearful   and 
wide-spread  persecutions,  through  subsequent  ages. 

It  is  not  strange  that  the  apostle  should  have 
such  feelings  toward  those  whom  he  saw  endeav- 
oring to  remove  some  of  the  beautiful  pillars  from 
the  splendid  edifice  he  was  constructing  ;  but  it  is  to 
be  regretted  that  he  did  not  foresee  the  use  which 
could  be  made  of  his  language  in  after  times. 

Again  :  notwithstanding  the  spirit  of  kindness,  of 
brotherly  love ,  and  even  of  tenderness,  pervading 
the  letters  of  the  apostle,  there  may  be  discovered 
occasionally,  beneath  it  all,  glimpses  of  an  over- 
bearing and  tyrannical  disposition.  This  is  partic- 
ularly noticeable  in  his  injunctions  to  the  female 
Christians,  and  in  his  determination  to  discounten- 
ance any  ambition  on  their  part  to  take  an  equal 
place  with  their  brothers  in  the  management  of 
church  affairs. 

They  were  permitted  to  hold  the  position  of  dea- 
coness, an  office  the  functions  of  which  consisted 
principally  in  ministering  to  the  necessities  of  the 
saints.  An  office  of  labor  and  subserviency  they 
could  fill,  but  not  one  of  honor  ;  ''I  suffer  not  a  wo- 
man to  teach,"  said  Paul ;  thus  disclosing  his  dom- 
ineering spirit,  and  his  inability  to  rise  above  the 
prejudices  of  the  age. 

This  prohibition  of  the  apostle  was  scrupulously 
carried  out ;  and  in  the  Council  of  Laodicea,  A.  D. 
365,  the  11th  canon  forbade  the  ordination  of  wo- 
men for  the  ministry,  while  the  44th  canon  prohib- 
ited them  from  entering  into  the  altar. ' 

But  the  point  upon  which  the  fathers   were  most 
sensitive,  in  reference  to  the  position  of  women  in 

(i)  Landon's  Maaual  of  Councils,  pp.  284  to  2S7. 


APOSTOLIC    AGE PAUL.  25 

the  church ,  related  to  administering  the  rite  of  bap- 
tism. One  of  the  earliest  Chistian  writings  was  the 
Acts  of  Paul  and  Thecla.  It  was  a  romance. 
Thecla,who  was  engaged  to  be  married,  had  heard, 
from  an  upper  window,  Paul,  preaching.  She  had 
fallen  in  love  with  him  ;  had  deserted  her  lover  and 
relatives,  and  had  followed  Paul ;  had  become  a 
devoted  Christian  ;  had  baptized ;  first  baptizing 
herself.  Then  she  worked  miracles,  became  a  saint, 
and  finally  a  martyr.  She  was  held  in  the  highest 
veneration  by  the  fathers.  But  the  book  gave  im- 
plied sanction  to  the  right  of  women  to  baptize. 
On  that  account  it  was  declared  heretical,  and 
search  was  made  for  its  author ;  an  unusual  pro- 
ceeding in  those  days.  It  was  traced  to  a  presbyter 
of  one  of  the  eastern  churches,  who  acknowledged 
he  had  written  it '* for  the  honor  of  Paul."  He 
was  tried  for  the  offense,  and  being  convicted,  was 
deposed  from  the  ministry.  ^ 

The  women  claimed  the  right  to  baptize  their  own 
sex.  But  the  bishops  and  presbyters  did  not  care 
to  be  relieved  from  the  pleasant  duty  of  baptizing 
the  female  converts .  ^ 

Of  the  life  of  Paul  we  know  but  little.  The  ac- 
counts in  the  Acts  of  the  Apostles,  cannot,  for  rea- 
sons which  will  hereafter  be  given,  be  considered 
historical. 

In  the  first  epistle  of  Clement  of  Rome,  it  is 
stated  that  Paul  was  seven  times  imprisoned.     Dr. 

(i)  Tertullian,  de  Baptismo,  ch.  17;  Jerome,  de  Vir.,  i.  7.  Jerome  states,  erroneous- 
ly, that  Turtullian  had  said  he  was  convicted  before  John. 

(2)  See  Bunsen's  Christianity  and  Mankind,  vol.  7,  pp.  386  to  393,  published  in  the 
3d  volume  of  the  Analecta.  The  converts  were  first  exorcised  of  the  evil  spirits  that 
were  supposed  to  inhabit  them;  then,  after  undressing,  and  being  baptized,  they  were 
anointed  with  oil.    The  custom  may  not  have  prevailed  in  the  colder  climates. 


26  FIRST   PERIOD A.  D.  30  TO  A.  D.  80. 

Doellinger  says  Paul  was  seven  times  imprisoned.^ 
Was  Paul  Married? — Eusebius  said, 

"  Paul  does  not  demur,  in  a  certain  epistle,  to  mention  his  own  wife, 
whom  he  did  not  take  about  with  him,  in  order  to  expedite  his  min- 
istry the  better." 

In  saying  this,  Eusebius  was  quoting  from  the 
Stromata,  of  Clement  of  Alexandria  (A.  D.  200). 
The  full  passage  in  Clement  is  as  follows  : 

"  Paul  does  not,  indeed,  in  a  certain  epistle,  fear  to  speak  of  his  own 
wife,  whom  he  did  not  take  about  with  him,  because  it  was  not  neces- 
sary for  him,  in  the  great  work  of  the  ministry.  Therefore  he  says 
in  a  certain  epistle, '  Have  we  not  power  to  take  about  a  sister  wife, 
as  also  the  other  apostles  ?'  For  they,  as  was  proper,  while  engaged 
in  the  ministry,  because  they  could  not  keep  them  apart,  were  accus- 
tomed, doubtless  as  a  matter  of  commendation,  to  take  about  with 
them  female  attendants,  not  as  wives,  but  as  sisters,  who,  together 
with  the  female  servants,  might  be  among  the  women  who  had  charge 
of  the  house,  by  whom  without  any  reprehension  or  suspicion  of  evil 
the  doctrine  of  the  Lord  might  be  carried  even  to  the  secret  apart- 
ments of  the  women." — [Strom.,  bk.  3,  ch.  6,  Latin  Translation  in  An- 
te-Nicene  Collection,  vol.  12,  p.  109. 

Paul,  according  to  the  fathers,  v/as  martyred  at 
Rome,  A.  D.  67  or  68. 

An  interesting  story  is  preserved,  of  Paul  and 
Perpetua.  It  is  related  that  Perpetua,  seeing  Paul 
dragged  along  the  streets  of  Rome,  in  irons,  had 
compassion  upon  him,  and  wept  bitterly.  She  had 
but  one  eye. 

Paul  asked  her  for  her  handkerchief.    She  gave  it. 

It  was  tied  around  Paul's  head,  and  afterward  re- 
turned to  her,  bloody.  When  she  received  it  back, 
her  other  eye  was  restored.  Perpetua  was  afterward 
thrown  into  prison,  and  tortured,  and  at  last,  with 
a  great  stone  tied  to  her  neck ,  was  thrown  over  a 
precipice. 

(I)  First  Age  of  the  Church,  p.  87. 


APOSTOLIC    AGE EPISTLES    OF    PAUL.  27 

There  was  between  Paul  and  his  followers  on  one 
side  and  Peter  and  his  followers  on  the  other,  a 
strong  antagonism ,  not  generally  understood  in  our 
day,  and  which,  if  properly  taken  into  account, 
will  explain  several  knotty  points  of  scripture,  and 
throw  light  upon  many  controverted  questions  in 
the  early  history  of  the  church.  Paul  was  rejected 
by  large  bodies  of  Jewish  Christians  ;  and  in  the 
entire  volume  of  the  Recognitions,  a  Petrine  work 
of  the  early  ages,  abounding  in  scripture  quota- 
tions, there  is  not  a  single  citation  from  Paul's  epis- 
tles. 

The  controversy  related  principally,  in  the  first 
instance,  to  the  observance  by  the  Christians  of  Jew- 
ish rites  and  ceremonies ;  but  afterward  it  became 
hereditary  and  traditional. 

The  Ebionites  claimed  that  Paul  was  an  imposter ; 
that  he  only  became  a  convert  for  the  purpose  of 
obtaining  a  Jewish  lady  with  whom  he  had  fallen 
in  love,  and  when  he  failed,  he  turned  against  the 
Jews,  and  opposed  their  observances  and  customs. 

His  Epistles. — Ten  of  the  Epistles  of  Paul  are 
probably  genuine ;  though  some  of  the  German 
critics  hold  that  we  cannot  be  certain  of  more  than 
four  :  Romans,  1st  and  2d  Corinthians,  and  Gala- 
tians.^  The  15th  and  16th  Chapters  of  Romans, 
also,  are  disputed,  or  at  least  not  considered  part  of 
the  Epistle  to  the  Romans ;  not  only  by  German 
critics ,  but  by  many  others.  Davidson  and  some 
others  confine  the  objections  to  the  16th  chap- 
ter.^ 

(i)  See  an  interesting  and  well  written  work,  entitled  "What  is  the  Bible?"  by  J.  T- 
Sunderland,  Chicago,  1878;  where  authorities  are  referred  to. 

(2)  Davidson,  Int.  to  N.  T.,  i,  p.  137.    Weiss,  das  Marc,  1872,  p.  495. 


28  FIRST    PERIOD A.  D.  30  TO  A.  D.  80. 

Though  all  the  fourteen  epistles  ascribed  to  Paul 
have  maintained  a  place  in  the  canon,  many,  even 
among  evangelical  writers,  look  with  distrust  upon 
the  Epistle  to  the  Hebrews,  as  having  been  admit- 
ted upon  insufficient  evidence. 

Westcott  states  that  at  the  close  of  the  second 
century,  it  had  not  yet  become  established  as  au- 
thoritative in  the  churches.^  It  was  not  in  the 
Latin  version  made  by  Tertullian,  A.  D.  210;  Je- 
rome speaks  of  it  dubiously,  and  Toland  says  it 
was  doubted  by  ''the  soundest  part"  of  the  an- 
cients.^ Dr.  Doellinger  says  Paul  did  not  write 
it.  3 

The  New  Testament  as  compiled  by  Marcion  (A. 
D.  145)  contained  ten  epistles  of  Paul.  He  knew 
of  no  epistles  to  Timothy,  to  Titus,  or  to  the  He- 
brews ;  or  if  he  did,  he  did  not  consider  them  genu- 
ine.    Probably  they  were  later  productions. 

The  style  of  the  Apostle  Paul,  though  strong  and 
concise,  is  sometimes  elliptical  and  ambiguous. 
He  indulges  in  mystical  and  allegorical  expressions, 
and  his  applications  are  at  times  far-fetched  and 
fanciful.  ''He  often,"  says  Doellinger,  "gets  more 
out  of  a  passage  than  the  words  or  historical  sense 
convey."  This  author  shows  that  in  one  place  he 
applies  to  his  argument  a  meaning  precisely  oppo- 
site to  that  of  the  passage  quoted.  The  passage  is 
Psalms  68.  18 ;  where,  instead  of  "Thou  receivedst 
gifts  among  men,"  or,  "Thou  hast  received  gifts 
for  men,"  Paul  reads,  "He  gave  gifts  unto  men." 
(Ephes.,4.  8.) 

(i)  History  of  the  Canon,  p.  306. 

(2)  Amyntor,  p.  57. 

(3)  First  Age  of  tlie  Church,  p.  83. 


APOSTOLIC    AGE — DOCTRINES   OF   PAUL.  29 

Doctrines. — The  epistles  of  Paul  being  the  old- 
est Christian  writings  extant,  ^  their  importance  in 
the  history  of  the  Christian  religion,  cannot  be 
over-estimated. 

Paul  believed  in  the  resurrection  of  Christ,  with 
a  spiritual  body.  His  idea  of  the  resurrection,  like 
that  of  Clement  of  Rome,  was  that  the  spiritual 
body  arose  from  the  decay  of  the  natural  body,  as  a 
plant  from  the  decay  of  the  seed  sown  to  produce 
it.  It  is  manifest  that  when  Paul  saw  Jesus,  he  saw 
what  appeared  to  be  a  spirit ;  since  it  was  after  the 
time  when,  as  is  alleged,  Christ  had  ascended  in  the 
body.  There  is  no  evidence  that  Paul  knew  any 
thing  of  the  canonical  gospels ;  nor  is  there  any 
reason  to  believe  he  had  ever  seen  a  gospel  in  which 
Jesus  denied  being  a  spirit,  after  the  resurrection. 
With  Paul,  the  resurrection  and  ascension  were  one 
and  the  same  thing  ;  and  obviously  meant,  a  man- 
ifestation from  the  spiritual  world. 

Paul  believed  that  Christ,  after  his  resurrection, 
or  ascension,  communicated  to  his  disciples,  by  the 
agency  of  the  Holy  Spirit,  through  intercession 
with  the  Father,  supernatural  gifts  ;  ''charismata"  ; 
and  that  these  gifts  were  imparted  by  the  laying  on 
of  hands.  The  precise  nature  of  these  "charisma- 
ta" has  been  the  subject  of  much  discussion. 
There  is  no  doubt  that  in  the  view  of  Paul,  they  not 
only  included  some  miraculous  powers,  but  extend- 
ed as  well  to  the  natural  operations  and  processes 
of  the  mind  ;  those  involved  in  preaching  and  ex- 
horting, as  well  as  in  interpreting,  prophesying, 
etc.     The  assistance  of  this  extraordinary  gift  ex- 

(i)  Origin  of  the  Four  Gospels,  by  Tischendorf,  18G7,  p.  24;  Credibility  of  the  Gos- 
pel History,  by  Dr.  Lardner,  vol.  3,  p.  148. 


30  FIRST    PERIOD A.  D.  30  TO  A.  D.  80. 

tended  to  all  the  qualities  necessary  for  the  guid- 
ance as  well  as  the  edification  of  the  church. 

Whether  Paul  claimed  to  have  himself  performed 
miracles,  is  also  a  mooted  question.  He  apparently 
makes  such  a  claim,  in  Rom.  15.  18,  19,  and  in  2d 
Corinthians,  12.  12  ;  but  it  has  been  contended  that 
the  original  does  not  necessarily  require  that  con- 
struction. * 

Whatever  Paul  may  claim  for  himself  and  his 
fellow-disciples,  by  virtue  of  the  descent  of  the  Holy 
Ghost,  there  is  no  reference  in  his  epistles  to  any 
miracles  performed  by  Jesus,  during  his  earthly 
ministry,  nor  any  evidence  that  Paul  believed 
in  any  such  miracles,  or  had  ever  heard  of  them. 

It  has  often  been  asked ,  why  did  not  any  heathen 
or  Jewish  writer  of  the  first  century  speak  of  the 
miracles  of  Christ?  But  a  question  arises  which  is 
equally  suggestive,  why  does  neither  Paul  nor 
Clement  of  Rome,  the  only  Christian  writers  of  the 
first  century,  make  the  slightest  allusion  to  them? 

The  same  is  true  of  the  miraculous  conception. 
Justin  Martyr  is  constantly  referring  to  Christ  as 
"born  of  a  virgin."  So  with  other  writers  of  the 
second  century.  But  in  the  epistles  of  Paul  and 
Clement,  though  they  abound  continually  in  refer- 
ences to  Christ,  we  look  for  that  phrase  in  vain. 

PETER. 

If  the  fanatics  of  subsequent  times  could   point 
to  the  sayings  of  Paul,  as  apparent  authority  for 
their  excesses,   they  could,  with  still  more  confi- 
dence, turn  to  the  teaching  and  example  of  Peter. 
"  When,"  says  Dr.  Doellinger,  "Ananias  and  Sapphira,  through 

(i)  Supernatural  Religion,  vol.  3,  pt.  2,  ch.  2. 


APOSTOLIC  AGE — PAUL's  DOCTRINES — PETER.        31 

their  hypocrisy  and  avaricious  attempt  at  deception,  had  made  the 
first  assault  on  the  authority  of  the  apostles  and  the  Holy  Ghost  rul- 
ing ia  the  church,  St.  Peter  inflicted  a  terrible  punishment  upon 
them."  I 

When  we  meet  with  such  language  in  a  Christian 
writer  of  the  nineteenth  century,  what  might  not  be 
expected  of  the  priests  of  the  middle  ages? 

In  the  Epistle  of  Clement  to  James,  in  the  An- 
te-Nicene  collection ,  Clement  describes  his  ordina- 
tion. 

He  says,  when  Peter  was  about  to  die,  the  breth- 
ren being  assembled  (at  Rome),  he  laid  his  hands 
on  Clement  as  the  bishop,  and  communicated  to 
him  the  power  of  binding  and  loosing,  etc. ;  and  as 
to  him  who  should  grieve  the  president  of  the 
truth,  after  declaring  that  such  a  one  sins  against 
Christ,  and  offends  the  Father  of  all,  Peter  pro- 
ceeded as  follows : 

"  Wherefore,  he  shall  not  live;  and  therefore  it  becomes  him  who 
presides,  to  hold  the  place  of  a  physician;  and  not  to  cherish  the  rage 
of  an  irrational  beast," — [Ante-Nicene  Christian  Library,  vol.  17,  p.  7. 

It  does  not  require  a  forced  construction  to  ena- 
ble one  to  find  the  inquisition  in  this  sentence. 
The  genuineness  of  the  epistle  is  not  generally  ad- 
mitted by  Protestants  ;  but  it  appears  among  the 
ancient  writings  of  the  church.  If  its  authenticity 
cannot  be  proved,  the  same  may  be  said  of  other 
writings  which  are  implicitly  received  as  genuine. 

But  little  is  known  of  the  personal  history  of  Pe- 
ter. His  name  was  Simon.  There  has  not  been 
the  same  difficulty  in  distinguishing  him  from  the 
Apostle  Simon  Zelotes,  as  in  the  case  of  the  two 
apostles  James,  and  the  two  apostles  Judas.    There 

(i)  First  Age  of  the  Church,  by  John  Ignatius  Doellinger,  D.  D.,  2d  London  Edition, 
1867,  p.  44- 


32  FIRST    PERIOD A.  D.  30  TO  A.  D.  80. 

results,  however,  considerable  confusion,  when  an 
attempt  is  made  to  identify  Peter  with  the  Cephas 
so  often  alluded  to  by  Paul,  and  we  are  tempted  to 
seek  refuge  from  the  dilemma,  by  assuming,  with 
Eusebius,  that  Paul  alludes  to  a  person  supposed 
to  be  one  of  the  seventy  ;  not  to  Peter  the  Apostle.  ^ 

It  is  noticeable  that  in  every  place  in  the  gospels 
but  one  (and  the  total  number  is  nearly  a  hundred) 
where  Peter  is  mentioned,  the  Greek  name  ''Pe- 
tros"  is  given,  which  is  supposed  to  be  used  by 
Jews  as  well  as  others.  This  would  indicate  that 
all  the  canonical  gospels,  Matthew  included,  are 
original  Greek  productions. 

So  little  is  there  authentic  in  the  history  of  Pe- 
ter, that  to  this  day  the  learned  cannot  agree 
w^hether  he  ever  went  to  Rome.  Protestants  gen- 
erally do  not  admit  that  such  a  journey  was 
made.  ^ 

Theodore  of  Mopsuestia,  about  A.  D.  394,  says, 
Peter  went  to  Rome,  the  others  elsewhere.  But  he 
probably  took  it  from  Eusebius.  That  writer  does 
not  hesitate  to  make  the  statement  explicitly,  and 
to  give  the  most  circumstantial  evidence.  But  in 
this  instance,  as  in  so  many  others,  his  testimony 
is  at  second  hand,  from  lost  writings.  He  quotes 
from  Caius,  a  writer  whose  works,  if  they  ever  ex- 
isted, are  now  lost  or  destroyed,  what  he  said  dis- 
puting with  Proclus,  and  Caius  quotes  from  another 
writer  whose  works  are  lost,  Dionysius  of  Cor- 
inth .  3 

(i)  Eccles.  Hist.,  1. 12,  citing  Clement  of  Alexandria. 

(2)  Rev.  Dr.  Sunderland,  late  Chaplain  of  tlie  United  States  Senate,  is  said  to  have 
thanked  the  Lord,  in  a  prayer,  at  a  public  meeting,  that  Paul  had  visited  Koine,  tliough 
Peter  had  not. 

(3)  Euseb.  Eccles.  Hist.,  2.  25. 


APOSTOLIC   AGE — PETER.  35 

Going  back  135  years,  we  find  the  same  thing  in 
Irenseus.     He  says : 

"  Matthew  wrote  a  gospel  for  the  Jews,  and  in  the  language  of  the 
Jews,  at  the  same  time  when  Peter  and  Paul  founded  the  church  at 
Rome."— [Iren.  adv.  HtBr.,  3.  1. 

This  complicates  the  question  somewhat.  Per- 
haps the  easiest  way  to  dispose  of  this  testimony, 
would  be  to  adopt  the  construction  of  Dupin,  who, 
maintaining  that  Matthew  wrote  his  gospel  earlier, 
says  the  words  of  Irenseus  are  not  to  be  understood 
in  the  literal  sense.' 

The  journey  of  Peter  to  Rome,  and  his  residence 
there,  cannot  be  denied  by  Protestant  writers ,  with- 
out rejecting  the  testimony  of  witnesses  who ,  in  oth- 
er matters,  are,  by  the  same  writers,  relied  vipon 
with  implicit  confidence. 

The  received  accounts  of  the  miracles  of  Peter, 
are  sufficient  to  excite  our  astonishment ;  but  the 
most  wonderful  of  all  his  miracles  is  related  in  the 
Acts  of  Peter  and  Andrew,  where  he  is  represented 
as  making  a  camel  go  through  the  eye  of  a  needle. 

"After  the  needle  had  been  brought,  and  all  the  multitude  of  the 
city  were  standing  by  to  see,  Peter  looked  up  and  saw  a  camel  com- 
ing. And  he  ordered  her  to  be  brought.  Then  he  fixed  the  needle  in 
the  ground,  and  cried  out  with  a  loud  voice,  saying:  '  In  the  name  of 
Jesus  Christ,  who  was  crucified  under  Pontius  Pilate,  I  order  thee,  O 
camel,  to  go  through  the  eye  of  the  needle.'  Then  the  eye  of  the  nee- 
dle was  opened  like  a  gate,  and  the  camel  went  through  it,  and  all  the 
multitude  saw  it."— [Ante-Nicene,  vol.  16,  p.  371. 

The  miracle  was  repeated,  Onisephorus,  who 
would  not  believe,  sent  for  another  needle  and  an- 
other camel ,  with  a  woman  sitting  on  the  camel . 
''And  they  went  through  twice." 

(i)  Dupin,  Eccles,  Hist.,  vol.  i,  p,  46. 


34  FIRST    PERIOD A.  D.  30  TO  A.  D.  80. 

His  Epistles. — The  First  Epistle  of  Peter  is  not 
free  from  doubt,  and  the  Second  has  long  been  a 
subject  of  controversy. 

It  was  omitted  in  the  Latin  Version  of  Tertul- 
lian  of  Africa,  (A.  D.  210,)'  in  the  Muratorian 
Fragment,  ^  in  the  Peshito  Version,  used  in  the  east 
in  ancient  times  ;  2  and  as  Mr.  Toland  says,  was 
doubted  by  the  soundest  part  of  the  ancient  writers. 

Westcott  cannot  trace  it  back  earlier  than  A.  D. 
170,^  and  says  it  was  not  authoritative  until  near 
the  close  of  the  second  century.  ^ 

Davidson  says  it  was  the  last  of  the  New  Testa- 
ment documents,^  and  Norton  declares  that  there 
is  no  historical  evidence  to  justify  us  in  believing 
it  to  be  the  work  of  the  Apostle  Peter.  ^ 

Doctrines. — There  is  too  little  extant  which  can 
be  relied  upon  as  the  genuine  writing  of  Peter,  to 
throw  much  light  upon  the  history  of  Christian 
doctrine.  The  two  epistles  ascribed  to  him  are  as 
silent  as  those  of  Paul  concerning  the  miracles  ol 
Christ,  or  the  material  resurrection,  or  the  miracu- 
lous conception. 

If  we  could  only  rely  upon  the  Clementine  writ- 
ings as  authority  for  the  views  of  Peter,  we  might 
infer  that  he  did  not  look  upon  Jesus  as  equal  to 
the  Father. 

''Our  Lord,"  he  is  represented  as  saying,  "  neither  asserted  that 
there  were  gods,  except  the  Creator  of  all,  nor  did  he  proclaim  him- 
self to  be  God,  but  he  pronounced  him  blessed  Avho  called  him  the 
Son  of  that  God  who  ordered  the  unive.rse."~[Clementine  Homilies, 
IG.  15. 
(i)  Westcott,  History  of  Canon,  p.  234. 

(2)  McClintock  and  Strong. 

(3)  Westcott,  p.  221.  (4)  p.  234-  (5)  p.  306. 

(6)  Canon,  p.  85. 

(7)  Genuineness  of  the  Gospels,  vol.  2,  p.  162. 


APOSTOLIC    AGE WRITINGS    OF    JOHN.  35 

JOHN. 

John  is  the  only  one  of  the  twelve  apostles  whose 
life  appears  to  extend  into  the  region  of  authentic 
history.  And  of  him,  this  can  only  be  said  of  the 
latter  portion  of  his  life.  He  is  supposed  to  have 
been  driven  to  Patmos,  by  some  persecution,  but 
the  learned  cannot  agree  what  emperor  it  was  un- 
der ;  the  range  being  from  Claudius  to  Domitian. 
In  the  persecution  under  Domitian  he  was  taken 
to  Rome.  There,  it  is  said,  the  boiling  oil  into 
which  he  was  thrown  had  no  power  to  hurt  him .  ^ 

The  account  of  his  living  to  an  old  age,  at  Ephe- 
sus,  has  been  universally  received,  and  maybe  con- 
sidered historic.  Iren£eus  says  that  at  Ephesus 
John  leaped  out  of  a  public  bath,  with  horror,  when 
he  saw  Cerinthus,  the  heretic,  entering  it.  Cerin- 
thus  flourished  about  the  middle  of  the  second  cen- 
tury. Some  ecclesiastical  historians,  in  aid  of  Ire- 
nseus,  have  tried  to  bring  Cerinthus  within  the  first 
century. 

The  Writings  of  John. — Probably  none  of  the 
writings  attributed  to  the  Apostle  John  are  entitled 
to  be  considered  genuine. 

His  2d  and  3d  epistles  were  omitted  in  the 
Peshito,  ^  Avere  not  established  as  late  as  at  the  close 
of  the  second  century,  ^  and  Avere  doubted  by  Euse- 
bius  himself.  Even  as  late  as  1562,  when  Igna- 
tius, Patriarch  of  Antioch,  hearing  of  the  advan- 
tages of  printing,  sent  a  certain  priest  of  Mesopota- 
mia into  Europe,  with  a  copy  of  the  Syriac  Testa- 

(i)  Tertullian,  de  Pr^s.,  c.36. 

(2)  Westcott,  Hist.  Canon,  p.  221. 

(3)  Ibid.,  p.  297. 


36  FIRST    PEEIOD A.  D.  30  TO  A.  D.  80. 

ment  to  be  printed,  it  lacked  the  2d  Epistle  of  Pe- 
ter, 2d  and  3d  John,  Jude,  and  Revelation.' 

The  Apocalypse,  or  Revelation,  ascribed  to 
John,  seems  to  have  been  one  of  many  productions 
of  the  kind  which  appeared  early  in  the  second 
century.  It  is  similar  to  the  Revelation  of  Cerin- 
thus,  and  may  have  emanated  from  the  same 
source. 

It  was  omitted  from  the  Peshito  Version  ;  from 
the  Catalogue  of  Cyril  of  Jerusalem  ;  from  that  of 
Gregory  Nazianzen  ;  and  Davidson  thinks  it  was 
not  in  the  collection  of  New  Testament  books  made 
by  Eusebius  for  the  use  of  the  churches,  by  order 
of  Constantine.  ^ 

It  was  not  established  at  the  close  of  the  second 
century,  3  and  was  not  in  the  Syriac  Testament,  sent 
to  be  printed  in  1562. 

But  the  most  remarkable  circumstance  is  the  fact 
that  it  was  rejected  by  the  very  churches  to  whom 
it  was  addressed. 

In  the  Council  of  Laodicea,  A.  D.  365,  consisting 
of  32  bishops,  from  the  different  Asiatic  churches, 
by  the  60th  canon,  it  was  solemnly  decreed  what 
should  be  the  canonical  books  of  the  New  Testa- 
ment.    The  Apocalypse  was  omitted.  "* 

Eusebius  argues  against  it,  and  thinks  it  was 
written  by  John  the  Presbyter,  or  Elder,  who  lived 
in  the  second  century. ^ 

After  all  this  evidence,  it  would  seem  superflu- 

(i)  Jones,  vol.  i,  p.  87. 

(2)  Canon,  p.  118. 

(3)  Westcott. 

(4)  Landon's  Manual  of  Councils,  pp.  2S4  to  287. 

(5)  Ecc.Hist.,  3.  39.    Also,  7.  25.    The  argument  is  credited  to  Dionysius. 


APOSTOLIC    AGE — WRITINGS   OF   JOHN.  37 

ous  to  add ,  that  the   church  at   Thyatira  was  not 
founded  until  after  the  death  of  the  Apostle  John. 

The  Gospel  according  to  John. — The  Rev.  Dr. 
Davidson,  who  is  considered  such  high  authority 
that  he  was  employed  to  write  the  article  on  the 
Canon  for  the  new  edition  of  the  Encyclopedia 
Britannica,  says  : 

^'Its  existence  [the  Gospel  of  John]  before  140 
A.  D.,  is  incapable  either  of  decisive  or  probable 
showing."  And  again:  ''The  Johannine  author- 
ship has  receded  before  the  tide  of  modern  criti- 
cism ;  and  although  the  tide  is  arbitrary  at  times, 
it  is  here  irresistible."  ' 

the    JAMESES. 

Two  apostles  are  mentioned  by  the  name  of 
James;  one,  the  son  of  Zebedee,  and  brother  of 
John,  also  called  James  the  Elder;  and  the  other, 
James  the  son  of  Alphseus,  who  was  called  James 
the  Less,  and  James  the  Just.  But  whether  the 
latter  James  was  the  same  with  the  brother  of  the 
Lord,  commentators  have  not  been  able  to  decide. 
This,  the  great  church  historian,  Neander,  pro- 
nounces the  most  difficult  question  in  apostolic  his- 
tory. 

James,  the  brother  of  Jesus,  is  a  historic  person- 
age. An  account  of  his  death  is  given,  with  full 
particulars,  by  Josephus.  Some  evangelical  writers 
have  been  inclined  to  let  this  passage  go  with  the 
other,  as  a  forgery.  But  there  does  not  appear  to 
be  any  good  reason  to  deny  its  authenticity.  The 
account  is  as  follows  : 

(i)  Canon  of  the  Bible,  by  Samuel  Davidson,  D.  D.,  LL.  D.,  London,  1877,  p.  99.  Joha 
not  written  before  150.    See  Davidson's  Int.  N.  T. 


38  FIRST    PERIOD A.  D.  30  TO  A.  D.  80. 

"Festus  was  now  dead,  and  Albinus  was  but  upon  the  road;  [hav- 
ing been  appointed  procurator  of  Judssa] ;  so  he  [Ananus,  who  had 
just  been  appointed  high  priest],  assembled  the  Sanhedrim  of  judges 
and  brought  before  them  the  brother  of  Jesus,  who  was  called 
Christ,  whose  name  was  James,  and  some  of  his  companions  ;  and 
when  he  had  formed  an  accusation  against  them,  as  breakers  of  the 
law,  he  delivered  them  to  be  stoned."— [Antiq.  bk.  20,  ch.  9. 

The  historian  then  proceeds  to  relate,  that  some 
of  the  citizens  condemned  the  proceeding,  and  went 
to  meet  Albinus,  who  was  returning  from  Alexan- 
dria ;  that  they  complained  to  him  of  Ananus,  and 
claimed  that  he  had  no  right  to  assemble  the  San- 
hedrim without  Albinus'  consent;  that  Albinus, 
taking  the  same  view  of  the  matter,  wrote  a  severe 
letter  of  reproof  to  Ananus,  and  soon  after,  had  the 
high-priesthood  taken  from  him.  Now  here  is  a 
network  of  historical  facts  and  incidents  connected 
with  the  customs  and  ecclesiastical  polity  of  the 
Jews,  which  forbids  the  supposition  of  the  whole 
account  being  a  forgery.  And  if  the  words  relating 
to  Christ  are  to  be  stricken  out,  there  must  be  some 
good  reason  given  for  it.  We  do  not  see  any. 
There  is  nothing  inconsistent  in  the  language.  Jo- 
sephus  is  not  here,  as  in  the  other  passage,  made 
to  declare  that  Jesus  is  the  Christ.  He  is  spoken 
of  as  ''Jesus  who  was  called  Christ,"  to  distin- 
guish him  from  other  Jews  by  the  name  of  Jesus. 

Epistle  of  James. — Commentators  think  this 
epistle  was  written  by  James  the  son  of  Zebedee, 
according  to  the  subscription  of  the  Syriac  Version  ; 
or  James  the  son  of  Alpheus, '  or  James  the  brother 
of  the  Lord,""  or  an  unknown  James,  which  was 

(i.)    Dr.  Davidson,  Introduction  to  N.  T..  i.  385,  supports  2d  or  3d  hypothesis. 
(2.)    Alford,  Gr.  Test.  4.  2S,  supported  by  Eusebius. 


APOSTOLIC    AGE — EPISTLE   OP   JAMES.  39 

Luther's  opinion.  As  the  Epistle  maintains  its 
place  among  the  writings  of  the  New  Testament, 
we  must  conclude  that  upon  the  question  of  its 
inspiration,  it  is  immaterial  by  whom  it  was  writ- 
ten. 

The  Judases  and  the  other  Apostles. — There 
were  two  apostles  by  the  name  of  Judas.  The  one, 
called  Thaddseus,  the  other,  Judas  Iscariot.  Wheth- 
er the  one  called  Thaddseus,  and  at  other  times 
Lebbseus,  was  also  the  Lord's  brother,  here  again 
the  learned  cannot  agree  ;  nor  whether  he  was  the 
author  of  the  Epistle  of  Jude.  This  epistle  was  not 
in  the  Peshito,  nor  in  the  Syriac  Version  of  1562. 
It  was  rejected  by  Norton '  and  had  been  long  before 
by  Michaelis.^  This  was  one  of  the  seven  books 
which  were  for  a  long  time  discredited  by  the  fath- 
ers. The  others  were  2d  Peter,  2d  and  3d  John, 
James,  Hebrews  and  Revelation. 

It  is  scarcely  worth  while  to  attempt  to  complete 
a  history  of  the  apostles.  The  whole  subject  is  in- 
volved in  obscurity.  After,  with  much  difficulty, 
we  have  settled  upon  eleven  apostles,  the  twelfth, 
in  the  synoptic  gospels  was  Bartholomew,  while  in 
John  it  was  Nathanael. 

(I.)     Vol.  2,   p.  162. 

(2.)    Vol.  I,  p.  291. 


SECOND     PERIOD. 


•  THE    APOSTOLIC    FATHERS. 

I  A.  D.  80  TO  A.  D.  120. 


CHAPTER    III. 

'Clement  of  Rome,  Ignatius,  and  Polycarp. 

Clement.  A.D.97. — No  grander  character  ap- 
pears in  Christian  history,  than  Clement  of  Rome. 

Whether  we  look  at  his  First  Epistle  to  the  Cor- 
inthians, generally  considered  to  be  genuine,  or  at 
the  numerous  other  writings  attributed  to  him,  and 
the  recorded  traditions  concerning  his  life  and  teach- 
ings, we  find,  in  either  case,  one  of  the  highest  and 
noblest  types  of  Christian  character.  His  first 
Epistle,  written  about  A.  D.  97,  will  compare  favor- 
ably with  the  Epistles  of  Paul. 

The  great  and  absorbing  question  connected  with 
this,  the  first  authentic  Christian  writing  outside 
the  gospels,  and  subsequent  to  the  New  Testament 
Epistles,  is,  whether  any  of  the  gospels  are  recog- 
nized in  it,  and  which? 

There  are  some  passages  claimed  as  parallel,  but 
there  is  no  mention  of  any  gospel  by  name.  Of  the 
supposed  parallel  passages,  some  have  a  similarity 
of  language,  while  the  idea  is  different ;  in  others, 


APOSTOLIC   FATHERS.      CLEMENT   OF   ROME.         41 

the  same  or  a  similar  meaning  is  conveyed  in  dif- 
ferent language. 

When  these  are  eliminated,  it  will  be  found,  that 
while  there  are,  in  Clement,  twenty  passages  parallel 
to  similar  ones  in  the  N.  T.  Epistles,  there  are  but 
five  parallel  to  any  in  the  canonical  gospels.  But 
these  do  not  by  any  means  indicate  that  these 
gospels  were  then  in  existence.  The  passages  all 
relate  to  the  sayings  of  Christ,  which  were  preserved 
by  tradition,  as  well  as  in  older  gospels.  Four  of 
the  parallelisms  are  in  Matthew,  and  no  doubt  were 
in  the  Oracles,  or  other  collections  of  sayings,  to 
which  Clement  had  access.  The  other  is  in  Luke, 
€th  chapter,  vv.  36  to  38.  That  also  is  a  saying  of 
Christ,  which  in  Clement  differs  considerably  from 
Luke,  although  Clement  professes  to  give  the  very 
''words  of  the  Lord  Jesus,  which  he  spake." — 
[Clem.  Ep.  ch.  13. 

Tischendorf  concludes  that  Clement's  Epistle 
does  not  furnish  proof  of  the  existence  of  the  four 
gospels  at  that  time.^ 

In  connection  with  the  Epistle  of  Clement,  there 
is  a  circumstance  worthy  of  notice. 

In  the  17th  chapter  of  Luke,  between  the  1st  and 
2d  verses,  the  words  elsewhere  occurring  in  the 
gospels,  *'it  had  been  good  for  that  man  if  he  had 
not  been  born,"  are  wanting.  Now  these  very 
words  were  in  the  Gospel  of  Marcion,  in  the  same 
connection  as  they  would  be  if  between  verses  1st 
and  2d,  of  17th  Luke.  They  were  also  used  in  a 
similar  connection,  by  Clement,  in  the  46th  chapter 

(I.)    Origin  of  the  Four  Gospels,  p.  52. 


42  SECOND    PERIOD A.  D.  80  TO  A.  D.   120. 

of  his  Epistle,  long  before  the  time  of  Marcion.  If 
then,  as  is  claimed,  Marcion 's  Gospel  is  nothing 
but  a  corruption  of  Luke,  how  did  it  happen,  that 
Marcion  should  interpolate  a  sentence  precisely  in 
the  same  connection  in  which  it  had  been  used  by 
Clement?  Is  it  not  more  probable  that  Clement 
and  Marcion  were  using  in  common  an  ancient 
gospel,  in  which  that  sentence  occurred,  and  that 
the  author  of  Luke  either  omitted  the  sentence,  or 
made  use  of  a  different  version  of  the  same  ancient 
gospel?  It  is  true,  these  or  similar  words  occur  in 
Mark  and  Matthew,  but  not  in  the  same  connection 
as  in  Marcion.  In  Clement  they  are  in  the  same 
connection. 

The  authorities  are  somewhat  conflicting ,  as  to  the 
time  when  Clement  was  Bishop,  but  it  is  now  pretty 
generally  agreed  that  he  wrote  his  Epistle  about 
A.  D.  97.     He  is  said  to  have  lived  to  the  year  100.' 

Besides  his  First  Epistle  to  the  Corinthians,  there 
are  several  volumes  of  writings  attributed  to  Clem- 
ent. There  is  a  Second  Epistle  to  the  Corinthians  ; 
the  Epistle  to  James,  giving  an  account  of  his  ordin- 
ation by  Peter  ;  two  Epistles  in  praise  of  Virginity  ; 
the  Canons  and  Apostolic  Constitutions,  and  the 
Clementines,  so  called,  consisting  of  the  Epitome, 
the  Homilies  and  the  Recognitions . 

The  Recognitions  is  a  religious  romance  of  much 
interest,  throwing  light  upon  the  manners  and  cus- 
toms of  the  times,  and  upon  the  religious  views  and 
practices  of  the  early  Christians,  and  especially 
illustrating  the  prevailing  rage  for  miracles. 

(2.)    Mosheim,  vol.  i,  p.  gS  ;  2d  cd.  note. 


APOSTOLIC    FATHERS CLEMENT    OF    ROME.  43 

There  is  but  little  doubt  that  portions  of  it,  at 
least,  were  written  in  the  second  century ;  the  evi- 
dences which  have  been  detected  of  a  later  date, 
being  in  the  interpolations.  The  Latin  translator, 
Kufinus,  (A.  D.  410),  is  the  same  who  is  generally 
believed  to  have  taken  such  unwarrantable  liberties 
with  the  text  of  Origen. 

Origen  referred  to  the  Recognitions,  A.  D.  230. 

Clement  commences,  in  the  Recognitions,  by 
stating  that  he  was  born  in  the  city  of  Rome,  and 
was,  from  his  early  youth,  given  to  meditating  upon 
serious  subjects;  upon  the  nature  of  life,  whether 
there  was  pre-existence,  and  would  be  immortality, 
&c.  While  engaged  in  these  reflections,  a  report 
reached  him,  which  took  its  rise  in  the  regions  of 
the  east,  in  the  reign  of  Tiberius  Csesar.  He 
speaks  of  the  miracles  of  Christ.  These  reports  be- 
came confirmed.  About  this  time,  Barnabas  came 
to  Rome  to  preach  ;  and  he  being  derided  by  the 
people,  and  a  tumult  having  arisen,  Clement,  who 
was  a  person  of  distinction,  interfered  in  behalf  of 
Barnabas.  He  becomes  interested,  and  resolves  to 
return  with  him  to  the  east.  Barnabas  sails,  and 
Clement,  as  soon  afterwards  as  he  can  arrange  his 
affairs. 

Arriving  at  Cfesarea,  Barnabas  presents  Clement 
to  Peter,  who  receives  him  joyfully,  and  running 
up  to  him,  kisses  him.  Peter  is  preparing  for  a 
debate  with  Simon  Magus.  (For  an  account  of  this 
discussion,  see  chapter  8.) 

After  a  long  stay,  and  meeting  with  many  inci- 
dents, Clement  recognizes  in  two  of  the  disciples  of 


44  SECOND    PERIOD A.  D.  SO  TO  A.  D.  120. 

Peter,  Niceta  and  Aquila,  two  brothers  of  Clement,, 
who,  with  their  mother,  had  gone  to  a  distant 
country,  in  their  boyhood,  and  whom  he  had  never 
heard  of  since.  He  also  recognizes,  in  an  old  wo- 
man, and  an  old  man,  who  are  unknown  to  each 
other,  and  whom  Clement  meets  at  different  times, 
his  mother  and  his  father  ;  neither  of  whom  he  had 
seen  since  his  boyhood.  These  are  the  "Recogni- 
tions," which  give  title  to  the  book. 

Doctrines. — Turning  again  to  the  First  Epistle  of 
Clement  to  the  Corinthians,  which,  out  of  defer- 
ence to  the  learned,  is  the  only  one  of  the  writings 
attributed  to  him  which  can  be  recognized  as  genu- 
ine, let  us  see  what  it  contains. 

Though  it  is  a  long  epistle,  covering  more  than 
forty  octavo  pages,  and  is  full  of  doctrinal  allusions, 
we  look  in  vain  for  any  trace  of  the  immaculate  or 
miraculous  conception  of  Jesus,  or  of  his  miracles, 
or  of  his  material  resurrection. 

His  views  of  the  resurrection  are  given  in  the 
24th  chapter,  in  beautiful  language,  similar  to  that 
used  by  Paul,  in  his  letter  to  the  Corinthians.  He 
compares  the  burial  of  the  body,  to  the  sowing  of 
fruit  in  the  earth. 

"The  sower  goes  forth  and  casts  it  into  the  ground;  and  the  seed 
being  thus  scattered,  though  dry  and  naked  when  it  fell  upon  the 
earth,  is  gradually  dissolved.  Then  out  of  its  dissolution,  the  mighty 
power  of  the  province  of  the  Lord,  raises  it  up  again,"  &c. 

He  refers  to  the  phenix  ;  a  bird  which  was  reported 
to  live  to  a  great  age  ;  and  says,  when  its  days  are 
fulfilled,  it  builds  its  nest,  and  lies  down  and  dies, 
and  when  its  flesh  has  decayed,  a  new  bird  arises  in 
its  place. 


APOSTOLIC   FATHERS — CLEMENT   OP   ROME.  45 

It  is  difficult  to  believe,  that  Clement,  when  he 
wrote  these  words,  or  Paul,  when  he  declared,  '*It 
is  sown  in  corruption,  it  is  raised  inincorruption," 
"it  is  sown  a  natural  body,  it  is  raised  a  spiritual 
body,"  had  before  him  a  gospel  in  which  it  was  re- 
corded, that  Jesus  expressly  denied  being  a  spirit, 
after  his  resurrection,  and  called  for  meat,  that 
he  might  demonstrate  to  his  disciples,  that  he  had 
a  material  body  like  theirs. 

The  spiritualism  of  Paul  and  Clement  was  too  re- 
fined for  the  gross  conceptions  of  the  second  cen- 
tury, which  would  be  satisfied  with  nothing  less 
than  the  resurrection  of  the  very  crucified  body  of 
Jesus.  Gospels  were  accordingly  constructed,  con- 
taining accounts  of  such  a  resurrection ,  related  with 
great  circumstantiality. 

In  the  40th  chapter,  Clement  recognizes  the  rites 
and  ceremonies  of  the  Jewish  worship,  as  still  sub- 
sisting in  his  day,  apparently  even  in  the  Christian 
church . 

A  large  part  of  this  epistle  relates  to  those  stir- 
ring up  sedition  and  schism  in  the  church.  By  the 
acts  of  these,  the  large-hearted  father  was  deeply 
grieved. 

After  reminding  them  of  the  time  when  they  were 
united  and  harmonious,  in  the  following  beautiful 
and  affecting  words, 

''Every  kind  of  faction  and  schism  was  abomin- 
able in  your  sight ;  ye  mourned  over  the  transgres- 
sions of  your  neighbors ;  their  deficiencies  you 
deemed  your  own  ; ' ' 


46  SECOND   PERIOD — A.  D.  80  TO  A.  D.  120. 

He  refers  to  those  who,  "through  pride  and  sedi- 
tion ,  have  become  the  leaders  of  a  detestable  emula- 
tion." But  so  far  from  expressing  feelings  of 
hatred  toward  them,  he  says  in  the  same  paragraph, 
''Let  us  be  kind  to  one  another,  after  the  pattern  of 
the  tender  mercy  and  benignity  of  our  Creator." 
After  citing  many  examples  of  humility  and  long 
suffering  from  the  Old  Testament,  he  calls  upon  his 
brethren  to  reflect,  how  free  from  wrath  God  is, 
toward  all  his  creation. —  [ch.  19. 

Illustrating  his  subject  by  the  peace  and  harmony 
of  the  universe,  he  says  : 

"  The  heavens,  revolving  under  his  government,  are  subject  to  him 
in  peace.  Day  and  night  run  the  course  appointed  by  him,  in  no  wise 
hindering  each  other.  The  sun  and  moon,  with  the  companies  of  the 
stars,  roll  in  harmony,  according  to  his  command,  within  their  pre- 
scribed limits,  and  without  any  deviation.  The  fruitful  earth,  ac- 
cording to  his  will,  brings  forth  food  in  abundance,"  &c.  "  The  vast, 
immeasurable  sea,  gathered  together  by  his  working,  into  various 
basins,  never  passes  beyond  the  bounds  placed  around  it,  but  does  as 
he  has  commanded." 

''Those,"  said  he,  "who  have  been  the  leaders  of 
sedition  and  disagreement,  ought  to  have  respect  to 
the  common  hope." 

He  closes  with  this  sublime  benediction  : 

"  May  God,  who  seeth  all  things,  and  who  is  the  ruler  of  all  spirits, 
and  the  Lord  of  all  flesh,— who  chose  our  Lord  Jesus  Christ,  and  us 
through  him,  to  be  a  peculiar  people,— grant  to  every  soul  thatcalleth 
upon  his  glorious  and  holy  name,  faith,  fear,  patience,  long-suflfering, 
self-control,  purity  and  sobriety;  to  the  well  pleasing  of  his  name, 
through  our  High  Priest  and  Protector,  Jesus  Christ,  by  whom  be  to 
Him  glory,  and  majesty,  and  power,  and  honor,  both  now  and  forever- 
more,  Amen." 


APOSTOLIC    FATHERS — IGNATIUS.  47 

Ignatius.  A.  D.  115. — The  personal  history  of 
Ignatius  is  so  complicated  with  that  of  his  epistles, 
that  they  cannot  be  separated. 

Two  hundred  years  ago,  there  were  fifteen  epistles 
in  circulation,  ascribed  to  Ignatius,  who  was  Bishop 
of  Antioch,  about  the  commencement  of  the  second 
century. 

Scholars  soon  decided  that  eight  of  them  were 
spurious.  The  other  seven,  being  those  addressed 
to  the  Ephesians,  Magnesians,  Trallians,  Romans, 
Philadelphians  and  Smyrnseans,  and  to  Polycarp, 
-appeared  in  two  forms  ;  one  very  much  longer  than 
the  other,  and  in  some  places,  containing  whole 
pages  not  in  the  shorter  form.  Internal  and  other 
evidence  caused  the  rejection  of  the  long  form,  or 
long  recension,  and  the  learned  settled  down  upon 
the  short  recension,or  the  Vossian  Epistles,  as  they 
were  named,  from  Vossius,  their  publisher,  as  the 
genuine  writings  of  Ignatius;  not,  however,  with- 
out some  doubt  expressed,  as  to  the  genuineness 
even  of  these. 

Thus  matters  stood  until  1845 ;  when  Dr.  Oure- 
ton,  who  had  charge  of  the  Syriac  department  of 
the  British  Museum,  published  three  Syriac  Epist- 
les of  Ignatius,  which  had  been  discovered  three 
years  previous ,  having  been  procured  by  Archdea- 
con Tattam,  from  the  monastery  of  St.  Mary  Dei- 
para,  in  the  desert  of  Nitria,  in  Egypt. 

Dr.  Cureton,  in  an  able  treatise,  maintained  that 
these  were  the  only  genuine  epistles  of  Ignatius. 
They  were  the  Epistles  to  the  Ephesians,  to  the 


48  SECOND    PERIOD A.  D.  80  TO  A.  D.  120. 

Romans ,  and  to  Polycarp  ;  all  in  shorter  form  thaa 
in  the  Vossian  Letters. 

For  a  number  of  years,  the  opinion  of  Dr.  Cure- 
ton  gained  ground,  and  promised  fair  to  become 
universal.  But  of  late,  the  investigations  of  Ger- 
man scholars  have  resulted  in  raising  grave  doubts  as 
to  the  integrity  of  any  of  the  epistles.  In  England, 
the  subject  has  undergone  an  animated  discussion, 
and  has  been  made  the  occasion  of  exhaustive  re- 
search, resulting  in  very  able  treatises  on  both  sides 
of  the  question. 

The  subject  was  opened  by  the  author  of  ''Super- 
natural Religion."  After  reviewing  the  arguments 
against  the  accepted  statements  of  the  fathers,  that 
Ignatius  was  sent  from  Antioch  to  Rome  to  be  mar- 
tyred, statements  upon  which  the  genuineness  of 
the  letters  in  any  shape  depends,  since  in  every 
form  they  purport  to  be  written  on  such  a  journey, 
the  author  says : 

"  This  conclusion,  irresistible  in  itself,  is,  however,  confirmed  by 
facts  arrived  at  from  a  totally  different  point  of  view.  It  has  been 
demonstrated  that  Ignatius  was  not  sent  to  Kome  at  all,  but  suffered 
martyrdom  in  Antioch  itself  on  the  20th  of  December,  A.  D.  115; 
when  he  was  condemned  to  be  cast  to  wild  beasts  in  the  amphitheater, 
in  consequence  of  the  fanatical  excitement  produced  by  the  earth- 
quake which  took  place  on  the  13th  of  that  month."— [Sup.  Rel.  vol. 
l,p.268. 

The  writer  refers  to  a  number  of  authorities,  all 
German,  except  Dr.  Davidson. 

This  statement  was  subjected  to  the  most  search- 
ing criticism,  by  Mr.  Westcott,  in  the  Preface  to 
the  4th  edition  of  his  work  on  the  Canon,  and  by 
Dr.  Lightfoot,  in  an  article  on  the  Ignatian  Epistles, 


APOSTOLIC    FATHERS — IGNATIUS.  49 

published  in  the  Contemporary  Review  for  Febru- 
ary, 1875.  Also  in  a  milder  and  more  liberal  style, 
by  Mr.  Sanday,  in  ''The  Gospels  in  the  Second 
Century." 

The  criticisms  of  Lightfoot,  Westcott  and  others, 
were  replied  to  with  great  ability,  in  over  fifty 
pages  of  the  Preface  to  the  sixth  edition  of  Super- 
natural Religion. 

The  argument,  briefly  stated,  on  both  sides,  is  as 
follows  : 

Against  the  Martyrdom  at  Rome,  and  against 
THE  Genuineness  op  any  op  the  Epistles. — It  is 
shown  that  during  the  winter  of  115-116,  the  Em- 
peror Trajan,  being  engaged  in  war  with  the  Par- 
thians,  was  in  Antioch.  If,  therefore,  he  condemned 
Ignatius  to  martyrdom,  he  would  be  more  likely  to 
do  it  there,  where  they  both  were.  Sending  him  to 
Rome  would  be  an  additional  act  of  cruelty,  not  in 
accordance  with  the  character  of  Trajan,  who  was  a 
mild  prince,  under  whose  reign  but  one  other  in- 
stance of  martyrdom  is  recorded,  and  that  not  well 
established.  Ignatius,  according  to  the  account, 
was  sent  by  a  long  and  difficult  land  route,  instead 
of  the  shorter  and  easier  route  by  sea  ;  which  is  im- 
probable. Deputations  of  Christians  have  access 
to  him,  and  accompany  him,  though  he  represents 
himself  as  guarded  strictly  by  ten  leopards.  ( Ro- 
man soldiers.)  He  is  represented  as  being  permit- 
ted to  write  long  letters,  advocating  the  very  doctrines 
for  which  he  is  condemned.  The  epistles  do  not 
contain  the  last  exhortations  and  farewell  words 
that  might  be  expected;  but  ''are  filled  with   ad- 


50  SECOND    PERIOD A.  D.   80  TO  A.  D.    120. 

vanced  views  of  church  government,  and  the  dignity 
of  the  episcopate."  There  is  no  instance  recorded, 
even  during  the  persecutions  under  Marcus  Aurelius, 
in  which  any  one  was  sent  to  Rome,  to  be  cast  to 
wild  beasts  ;  although  such  executions  frequently 
took  place  in  Syria.  Again,  an  earthquake  occurred 
in  Antioch,  on  the  13th  of  December,  A.  D.  115, 
which  caused  great  consternation.  This  was  a  week 
before  the  martyrdom.  It  is  probable  that  Ignatius 
fell  a  victim  to  the  superstitious  feeling  which  re- 
sulted from  it.  His  remains  were  afterward  known 
to  be  at  Antioch,  said  to  have  been  brought  from 
Home,  but  they  were  probably  there  all  the  time. 

These  arguments  are  endorsed  by  Davidson  in 
England,  and  in  Germany,  by  Volkmar,  Bauer, 
Scholten  and  Hilgenfeld.  Volkmar  also  adds  the 
authority  of  an  ancient  writer,  John  Malalas,  about 
A.  D.  600,  who  lived  at  Antioch,  and  would  there- 
fore, be  likely  to  know. 

For  the  Martyrdom  at  Rome,  and  the  Genuine- 
ness OF  THE  CuRETON  (tHE  THREE  SyRIAC)  EpISTLES. 

— The  unbroken  testimony  of  the  fathers  for  nearly 
five  hundred  years.  If  Malalas  lived  at  Antioch, 
so  did  Chrysostom  and  Evagrius,  both  earlier  than 
Malalas,  and  both  of  whom  state  the  martyrdom 
was  at  Rome.  Besides,  Malalas  is  shown  to  be  en- 
tirely unreliable  on  several  other  subjects.  Many 
reasons  may  have  operated  on  the  mind  of  Trajan, 
to  induce  him  to  send  Ignatius  to  Rome,  which 
cannot  be  judged  of  at  this  late  day.  Other  instances 
are  shown,  where  Christians,  when  in  imprisonment. 


APOSTOLIC    FATHERS EPISTLES    OF    IGNATIUS.      51 

had  been  permitted  to  see  their  friends,  and  com- 
municate with  them.  It  is  conceded  that  Ignatius 
suffered  martyrdom,  by  order  of  Trajan.  Arguments 
therefore  go  for  naught,  which  are  based  upon  the 
clemency  of  Trajan,  or  on  the  supposed  fact  that 
there  were  no  other  martyrdoms.  The  objection 
that  he  was  permitted  to  write  long  letters,  is  re- 
moved, since  it  is  generally  conceded,  that  not  more 
than  the  three  short  letters,  according  to  Syriac 
version,  are  genuine.  But  little  can  be  inferred 
from  the  contents  of  the  letters.  The  martyr  wished 
to  improve  that  opportunity  to  give  advice  and  in- 
struction which  would  be  of  lasting  benefit.  The 
connection  between  his  execution  and  the  earth- 
quake, is  merely  speculation.  Furthermore, — and 
these  two  considerations  are  probably  the  strongest 
of  all — First,  the  epistles  are  referred  to  in  such  a  way 
in  the  Epistle  of  Polycarp,  as  to  require  a  compli- 
cated double  forger}^,  if  the  Ignatian  letters  are  not 
genuine  ;  and  secondly,  the  Epistles  of  Ignatius  are 
quoted  by  Origen,  A.  D.  230,  and  still  earlier,  by 
Irenteus,  A.  D.  190 ;  both  quotations  being  found 
in  the  Cureton  Epistles. 

Such  arguments  are  urged  by  Drs.  Westcott, 
Lightfoot  and  others  in  England,  and  in  Germany^ 
by  Bleek,  Guericke  and  MayerhofF. 

In  our  judgment,  ^the  scales  turn  on  the  side  of 
the  martyrdom  at  Rome,  and  the  authenticity  of 
the  Cureton  Epistles. 

Dr.  Lightfoot,  while  he  accepts  these  epistles  as 
genuine,  states  that  the  Vossian  letters  are  a  pro- 
duction of  not  later  than  the  middle  of  the  second 


52  SECOND    PERIOD — A.  D.  80  TO  A.  D.  120. 

century,  and  desires  the  question  of  genuineness 
to  remain  an  open  one.  But  do  not  the  Cureton 
letters,  if  genuine,  exclude  any  longer  form  of  the 
same  epistles  ?  Besides,  that  question  was  supposed 
to  have  been  settled  by  Lipsius,  whose  opinion  Dr. 
Lightfoot  himself  had  indorsed,  before  writing  this 
article  for  the  Contemporary  Review.  Lipsius  had 
come  to  the  conclusion  that  the  Vossian  letters  were 
an  interpolation  ;  that  is,  a  forgery  as  to  four,  and 
an  interpolation  as  to  the  other  three  ;  and  that  they 
were  written  about  A.  D.  140. 

The  Cureton  Epistles. — They  are  written  in  an 
affectionate  and  fatherly  spirit,  and  the  sentiments 
and  views  of  the  writer  are  expressed  in  language 
at  once  simple  and  dignified. 

When  referring  to  those  making  trouble  in  the 

church,  he  does  so  in  the  following  words  : 

"Bear  with  all  men,  even  as  our  Lord  beareth  with  thee." 
(Addressed  to  Polycarp.)  "  If  thou  lovest  the  good  disciples  only, 
thou  hast  no  grace;  rather  subdue  those  that  are  evil  by  gentleness." 
"  Let  not  those  who  seem  to  be  somewhat,  and  teach  strange  doc- 
trines,  strike  thee  with  apprehension."  "  More  especially  is  it  fitting, 
that  we  should  bear  everything,  for  the  sake  of  God,  that  he  also  may 
bear  us." 

In  the  Epistle  to  the  Romans,  the  condemned 

martyr  looks  j  oy fully  forward  to  the  time  when  he 

shall  be  offered  up,    as   a  testimony  to  the  faith. 

He  is  even  apprehensive,  lest  the  brethren  should 

interfere. 

"  Ye  cannot,"  said  he,  "give  me  any  thing  more  precious  than  this, 
that  I  should  be  sacrificed  to  God,  while  the  altar  is  ready."  Again: 
"  I  am  the  wheat  of  God,  and  by  the  teeth  of  the  beasts  I  shall  be 
ground,  that  I  may  be  found  the  pure  bread  of  God."  (Quoted,  with 
a  slight  variation,  by  Irenjeus,  adv.  Hser.,  5.  28.) 


APOSTOLIC    FATHERS — IGNATIUS.  53 

The  zeal  and  enthusiasm  of  Ignatius,  in  contem- 
plation of  his  martyrdom,  rose  to  the  height  of  fa- 
naticism. His  mind  even  dwelt  with  delight  upon 
the  details  of  his  sufferings. 

"  Fire  and  the  cross,  and  the  beasts  that  are  prepared,  cutting  off 
of  the  limbs,  and  scattering  of  the  bones,  and  crushing  of  the  whole 
body,  harsh  torments  of  the  devil,  let  them  come  upon  me,  but  only 
let  me  be  accounted  worthy  of  Jesus  Christ." 

He  coveted  and  earnestly  desired  the  glory  of 
martyrdom,  and  feared  the  brethren  at  Rome,  whom 
he  was  addressing,  might  interfere  in  his  behalf, 
before  his  arrival. 

THE   IMMACULATE    CONCEPTION. 

Doctrine. — In  the  Epistle  of  Ignatius  to  the 
Ephesians,  there  is,  apparently,  an  obscure  reference 
to  the  immaculate  conception  of  Jesus ;  the  first 
intimation  of  such  a  doctrine,  which  we  have  been 
able  to  find  in  history. 

It  is  in  these  words  : 

"  There  was  concealed  from  the  ruler  of  this  world,  the  virginity  of 
Mary,  and  the  birth  of  our  Lord,  and  the  three  renowned  mysteries, 
which  were  done  in  the  tranquility  of  God,  from  the  Star." 

This,  at  first,  even  in  connection  with  what  fol- 
lows, is  not  very  clear.  There  appears  to  be  a  hid- 
den meaning,  not  easily  fathomed. 

But  if  it  be  remembered,  that  Ignatius  was  Bishop 
of  Antioch,  in  Syria,  a  country  imbued  with  the 
religious  and  mythological  ideas  of  Persia,  that  he 
must  be  supposed  to  have  been  familiar  with  the 
two  principles,  one  of  good,  and  the  other  of  evil, 
and  of  their  conflict  through  the  ages  ;  and  also  that 
Zoroaster  had  been  immaculately  conceived  by  a  ray 


54  SECOND   PERIOD — A.  D.  80  TO  A.  D.  120. 

from  the  divine  reason  ;  had  been  taken  to  heaven 
by  lightning,  and  there  enthroned  as  a  living  star  ;. 
if  we  suppose  these  thoughts  and  images  to  be  blend- 
ed with  his  Christian  convictions,  giving  his  religi- 
ous views  a  tinge  of  that  Gnosticism  then  commen- 
cing to  prevail  so  extensively  in  the  church,  the 
paragraph  cited  may  be  read  with  what  follows 
more  intelligibly. 

"  There  was  concealed  from  the  ruler  of  this  world,  the  virginity  of 
Mary,  and  the  birth  of  our  Lord,  and  the  three  renowned  mysteries, 
which  were  done  in  the  tranquility  of  God,  from  the  Star.''  Then  the 
following:  "And  here,  at  the  manifestation  of  the  Son,  magic  began 
to  be  destroyed,  and  all  bonds  were  loosed;  and  the  ancient  kingdom 
and  the  error  of  evil  were  destroyed." 

The  ancient  struggle  is  at  an  end  ;  the  principle 
of  good  has  triumphed  ;  and  this  has  come  from  the 
influence  of  the  living  Star.  The  Gospel  of  the  In- 
fancy, which  was  published  soon  afterward,  and 
which  Ignatius  may  have  seen,  states  that  the  magi 
came  to  Bethlehem,  guided  by  a  star,  in  accordance 
with  the  prophecy  of  Zoroaster. 

Evidence  as  to  the  Four  Gospels. — There  is  but 
one  passage  in  the  Cureton  Epistles,  which  can  be 
cited,  even  as  apparent  evidence  of  the  existence  of 
either  of  the  four  gospels. 

''Be  thou  wise  as  the  serpent  in  every  thing,  and 
harmless,  as  to  those  things  which  are  requisite,  as 
the  dove."  No  source  is  indicated,  whence  this  is 
taken.  It  is  one  of  the  sayings  of  Jesus,  which 
were  preserved  in  various  forms,  both  by  tradition, 
and  in  the  older  gospels.  It  is  not  much  relied  on 
as  evidence.     Rev.   Mr.   Sanday,  after  citing  the 


APOSTOLIC    FATHERS — POLYCARP.  55 

passage,  from  the  Epistle  of  Ignatius  to  Polycarp, 
and  thinking  it  ought  to  be  referred  to  the  similar 
passage  in  Matthew  10.16,  adds  : 

"It  is  however,  possible,  that  Ignatius  may  be  quoting,  not  directly 
from  our  gospel,  but  from  one  of  the  original  documents,  (such  as 
Ewald's  hypothetical  Spruch-Sammlung),  out  of  which  our  gospel 
was  composed;  though  it  is  somewhat  remarkable  that  this  particular 
sentence  is  wanting  in  the  parallel  passage  in  St.  liVLke,'^— [Gospels  in 
the  Second  Century,  p.  78. 

Ignatius  had  been  forty  years  bishop  of  Antioch, 
and  was  said  to  be  86  years  old  at  the  time  of  his 
death . 

''The  Martrydom  op  Ignatius."  —  This  pur- 
ports to  have  been  written  soon  after  the  martyr- 
dom, by  some  persons  who  accompanied  Ignatius 
to  Rome. 

Many  have  expressed  doubts  as  to  its  authenticity ; 
others  have  rejected  it  altogether.  It  is  unnecessary 
to  decide.  The  document  has  but  little  historic 
value,  since  the  martyrdom  is  generally  admitted. 


Polycarp.  A.  D.  116. — It  is  difficult  to  under- 
stand how  the  Ante-Nicene  editors  and  some  other 
writers  can  concede  the  genuineness  of  the  Epistle 
of  Polycarp  to  the  Philippians,  and  still  claim  that 
it  cannot  be  dated  earlier  than  the  middle  of  the 
second  century.  If  there  is  any  portion  of  it  that 
belongs  to  that  period,  it  must  be  an  interpolation. 
The  original  epistle,  if  genuine,  was  written  very 
soon  after  the  martyrdom  of  Ignatius.  This  will 
become  manifest,  by  comparing  this  letter  with  the 
one  from  Ignatius  to  Polycarp. 


56  SECOND    PERIOD A.  D.  80  TO  A.  D.   120. 

In  that  letter,  Ignatius  says,  "  I  salute  him  who 
is  reckoned  worthy  to  go  to  Antioch,  in  my  stead, 
as  I  directed  thee."  This  can  only  become  intel- 
ligible by  reference  to  the  13th  chapter  of  the  Epis- 
tle of  Polycarp  to  the  Philippians .  It  must  be  borne 
in  mind  that  Smyrna,  the  residence  of  Polycarp, 
was  southeast  of  Philippi,  in  Macedonia,  the  place 
to  which  his  letter  was  directed  ;  that  Ignatius  had 
passed  through  Macedonia,  on  his  way  to  Home,  and 
that  Antioch,  whence  he  started,  was  along  way 
southeast  of  Smyrna.  Polycarp,  writing  from 
Smyrna  to  the  Philippians,  says  :  "  Both  you  and 
Ignatius  wrote  to  me,  that  if  any  one  went  into 
Syria,  he  should  carry  your  letter  with  him."  He 
proceeds  to  say,  in  substance,  that  he  will  send  the 
letter,  if  he  has  an  opportunity.  Again,  same 
chapter  (13),  he  says:  ''Any  more  certain  in- 
formation you  may  have  obtained,  both  respecting 
Ignatius  himself,  and  those  with  him,  have  the 
goodness  to  make  known  to  us." 

He  refers  to  Ignatius  in  language  implying  that 
he  had  proceeded,  with  his  friends,  on  his  journey 
to  Rome.  Nothing  can  be  plainer,  than  if  the  let- 
ter is  genuine,  it  was  written  after  Ignatius  had 
gone  to  Rome  to  suffer  martyrdom ,  but  before  in- 
formation of  the  particulars  had  been  sent  to 
Smyrna. 

It  has  been  objected,  that  in  ch.  9,  he  spoke  of 
Ignatius  as  having  already  suffered  martyrdom, 
while  afterward,  he  asked  for  information  of  Igna- 
tius and  ''those  with  him."  The  latter  portion  has 
been  thought  to  be  an  interpolation.   But  we  do  not 


APOSTOLIC    FATHERS POLYCARP.  57 

think  the  two  passages  irreconcilable .  Ignatius  had 
gone  to  Rome  as  a  martyr,  and  Polycarp  be- 
lieved him  to  have  suffered  when  he  wrote  ;  and  in- 
quired after  his  companions,  and  for  the  particulars 
of  the  martyrdom. 

Upon  the  question  of  the  genuineness  of  this 
Epistle,  also,  there  has  been  considerable  discus- 
sion. But  it  was  expressly  referred  to,  about  the 
year  190,  by  Irenseus,  who  in  his  youth  had  known 
Polycarp  personally.     Polycarp  lived  till  155. 

Evidence  as  to  the  Four  Gospels. — The  pass- 
ages claimed  as  parallel,  are  all  sayings  of  Christ, 
somewhat  similar  to  those  in  the  canonical  gospels, 
hut  not  ascribed  to  any  definite  source.  No  men- 
tion is  made  of  either  of  the  Gospels  Luke,  Mark, 
John  or  Matthew,  by  Clement,  Ignatius  or  Poly- 
carp. 

One  of  the  sayings  of  Jesus  quoted  by  Polycarp, 
is  precisely  like  one  quoted  by  Clement ;  but  is  not 
in  any  one  of  the  four  gospels.  It  is  as  follows  : 
''  Be  pitiful,  that  ye  may  be  pitied."  In  Clement, 
word  for  word  the  same.  Again  :  Clement ;  "  For- 
give, that  it  may  be  forgiven  you."  Polycarp; 
'*  Forgive,  and  it  shall  be  forgiven  you."  The  near- 
est to  which  in  the  canonical  gospels,  is,  ''For  if  ye 
forgive  men  their  trespasses,"  <fec. 

These  circumstances  and  some  others  struck  the 
mind  of  the  Rev.  Mr.  Sanday  with  so  much  force, 
that  he  admitted  the  passages  might  have  been  de- 
rived from  other  collections.' 

(I.)    Gospels  in  the  Second  Century,  p.  87. 


58  SECOND   PERIOD — A.  D.  80  TO  A.  D.  120. 

He  concludes,  that  if  the  apostolic  fathers  did  not 
make  use  of  the  gospels,  they  had  writings  closely 
resembling  them.  That  is  true,  so  far  as  the  say- 
ings of  Christ  are  concerned.  But  in  other  re- 
spects, they  were  widely  different.  The  sayings  of 
Jesus  had  become  so  extensively  known  among  his 
disciples,  and  had  been  preserved  in  so  many  dif- 
ferent ways,  that  they  maintained,  for  the  most 
part,  a  substantial  identity,  in  whatever  writing 
contained. 

Perhaps  the  most  satisfactory  solution  of  the 
question  of  the  evidence  of  the  aj^ostolic  fathers, 
was  found  by  Dr.  Less,  a  German  evangelical 
scholar,  who  wrote  about  the  year  1770.  He  was 
author  of  a  celebrated  work,  Avritten  to  establish 
the  ''authenticity,  uncorrupted  preservation,  and 
credibility  of  the  New  Testament."  He  was  stimu- 
lated to  investigate  the  question,  by  a  remark  of 
Lord  Bolingbroke.  In  his  Letters  on  the  Study  of 
History,  Bolingbroke  had  exposed  a  want  of  judg- 
ment in  "those  who  attempt  to  vindicate  the  an- 
tiquity of  the  sacred  writings  by  examples  drawn 
from  the  fathers  of  the  first  century,  with  a  design 
to  prove  that  these  fathers  had  read  the  gospels ; 
though  the  instances  alleged  amounted  to  no  dem- 
onstration." 

Whereupon  Dr.  Less  gave  the  subject  a  very  care- 
ful and  thorough  examination.  The  result  is  given 
by  Bishop  Marsh,  in  a  note  to  Michaelis,  as  follows  : 

"From  the  Epistle  of  Barnabas,  no  inference  can  be  adduced 
that  he  had  read  any  part  of  the  Xew  Testament. 


APOSTOLIC  FATHERS  NOT  WITNESSES  TO  GOSPELS.  59 

"  From  the  General  Epistle,  as  it  is  called,  of  Clement  of 
Rome,  it  may  be  inferred,  that  Clement  had  read  the  First  Epistle 
of  the  Corinthians. 

''  From  the  Shepherd  of  Hermas,  no  inference  whatever  can  be 
drawn. 

"  From  the  Epistle  of  Ignatius,  it  may  be  concluded  that  he  had 
read  St.  Paul's  Epistle  to  the  Ephesians,  and  that  there  existed  in  his 
time,  evangelical  writings,  though  it  cannot  be  shown  that  he  quoted 
from  them.  (This  investigation  was  made  long  before  the  discovery 
of  the  Cureton  Epistles,  and  the  remark  of  Dr.  Less  was  founded  upon 
the  Vossian  Letters,  which  were  more  voluminous,  and  included  four 
spurious  letters  ascribed  to  Ignatius.) 

"From  PoLYCARP's  Epistle  to  the  Philippians,  it  appears 
that  he  had  heard  of  St.  Paul's  Epistle  to  that  community,  and  that 
he  quotes  a  passage  which  is  in  the  First  Epistle  to  the  Corinthians, 
and  another  which  is  in  the  Epistle  to  the  Ephesians;  but  no  positive 
conclusion  can  be  drawn,  with  respect  to  any  other  Epistle,  or  any 
of  the  Four  Gospels." — [Miehaelis  by  Marsh,  vol.  1,  p.  354,  citing  Least 
Oesoh.  der  Religion,  pp.  503-537,  ed'n  1786. 

As  the  result  of  this  analysis,  including,  besides 
the  apostolic  fathers  proper,  Barnabas  and  Hermas, 
and  extending  to  about  the  middle  of  the  second 
century,  no  evidence  of  the  four  gospels  was  seen, 
in  the  writings  of  the  apostolic  fathers,  by  this  em- 
inent German  theologian.  Subsequent  English 
and  American  ecclesiastical  writers  have  discovered 
much,  as  they  suppose,  which  escaped  his  careful 
scrutiny. 

All  three  of  the  apostolic  fathers  mentioned  Paul 
expressly,  and  referred  to  his  writings. 

Clement,  in  writing  to  the  Corinthians,  referred 
to  Paul's  Letter  to  them,  and  Polycarp,  in  his  Let- 
ter to  the  Philippians,  spoke  of  Paul's  Epistle  to 
that  Church. 

There  has  been  an  attempt  made  to  make  Poly- 
carp a  witness  for  the  four  gospels,  in  another  man- 


60  SECOND    PERIOD — A.  D.  80  TO  A.  D.  120. 

ner.  Feuardentius,  in  his  note  to  Irenseus,  3.  3^ 
published,  with  some  other  fragments,  what  pur- 
ported to  be  a  fragment  of  Polycarp,  out  of  a  very 
ancient  manuscript  of  Victor  Capuanus'  catena 
upon  the  four  evangelists,  wherein  Polycarp  men- 
tioned each  by  name  ;  ''which  catena,"  says  Feuar- 
dentius, "he  there  promises  to  publish  ;  but  whether 
he  did  or  no,  I  know  not."  Victor  Capuanus  lived, 
A.  D.  480,  according  to  this  writer.  Grynseus 
places  him  at  A.  D.  455:  others  a  hundred  years 
later. 

This  testimony  may  be  stated  thus  :  Feuardentius 
says,  that  Capuanus  had,  in  480,  a  manuscript, 
showing  that  Polycarp,  more  than  300  years  pre- 
vious,  mentioned  the  four  gospels. 

Westcott  prudently  abandons  this  evidence,  sig- 
nificantly asking,  "Is  anything  known  of  the  MS. 
catena,  from  which  it  was  taken ?"^ 

Polycarp  was  for  many  years,  Bishop  of  Smyrna, 
and  was  martyred,  A.  D.  155. 

He  was  a  devoted  Christian,  and  an  able  ex- 
pounder of  the  faith.  In  his  treatment  of  heretics, 
he  traveled  in  the  footsteps  of  Clement  and  Igna- 
tius. 

Speaking  of  Valens,  who  had  been  a  presbyter, 
but  who  had  departed  from  the  faith,  he  says  : 

"  I  am  deeply  grieved,  therefore,  brethren,  for  him  and  for  his  wife; 
to  whom  may  the  Lord  grant  true  repentance  I  And  be  ye,  then, 
moderate  in  this  matter,  and  do  not  count  such  as  enemies,  but  call 
them  back  as  suffering  and  straying  members,  that  ye  may  save  your 
whole  body."— [Ch.  11. 

(i)    Canon,  p.  36. 


APOSTOLIC    FATHERS.  61 


RECAPITULATION. 

The  apostolic  fathers  make  no  mention  of  the 
miracles  of  Jesus,  nor  do  they  refer  to  any  of  the 
circumstances  connected  with  the  alleged  material 
resurrection. 

Upon  that  subject,  Clement  holds  the  same  views 
with  Paul,  and  illustrates  them  in  an  impressive 
and  beautiful  manner. 

Ignatius,  A.  D.  115,  appears  to  allude,  in  a  mys- 
terious way,  to  the  immaculate  conception  of  Jesus  ; 
the  first  time  we  find  it  mentioned  in  history. 

No  reference  is  made  to  either  of  the  four  gospels, 
nor  to  the  Acts  of  the  Apostles ,  nor  are  there  any 
quotations  except  such  as  evangelical  writers  con- 
cede may  have  been  taken  from  other  sources. 

''The  Martyrdom  of  Polycarp."  —  This  was 
doubtless  one  of  the  earliest  of  the  martyria.  Its 
genuineness  has  been  denied  ;  but  the  question  is  of 
little  importance,  as  the  document  contains  noth- 
ing of  much  historical  value,  in  the  way  of  fact  or 
doctrine. 


CHAPTER    IV. 

THE  LOST  GOSPELS  OF  THE   SECOND  CENTURY. 


Gospel  Accokding  to  the  Hebrews. 

This  is  the  most  celebrated  of  all  the  ancient  gos- 
pels. It  made  its  first  appearance  early  in  the  sec- 
ond century  ;  probably  not  later  than  125,  and  pos- 
sibly five  or  even  ten  years  sooner. 

As  this  gospel,  in  various  forms,  and  under  dif- 
ferent titles ,  was  the  one  most  in  use  among  the 
Christians  of  the  second  century,  we  shall  give  all  the 
citations  of  it  by  the  fathers,  and  all  the  fragments 
of  the  gospel  which  they  have  preserved. 

1.  Hegesippus  ;  A.  D.  185.  According  to  Euse- 
bius,  Ecclesiastical  History,  bk.  4,  ch.  22. 

Eusebius  here  says  of  Hegesippus, 

"  He  has  also  written  (laid  down)  some  things  concerning  the  Gospel 
according  to  the  Hebrews  and  Syrians,  as  also  concerning  the  Hebrew 
language,  by  which  he  evidences  that  he  was  converted  from  Judaism 
to  Christianity." 

It  may  be  mentioned  in  passing,  that  this  is  the 
principal  testimony  relied  upon  to  show  that  there 
was  a  Syriac  Version  of  the  canonical  gospels  in 
the  second  century.  But  so  far  from  its  being  any 
evidence  of  the  fact,  Eusebius  was  not  referring  at 
all  to  the  canonical  gospels,  or  either  of  them,  but 


LOST   GOSPELS GOSPEL    OF   THE    HEBREWS.  63 

to  the  Gospel  of  the  Hebrews,  He  calls  it  the  Gos- 
pel according  to  the  Hebrews  and  Syrians  ;  by  which 
he  e\ddently  means,  that  it  was  used  by  the  Jews  in 
Syria,  as  elsewhere. 

This  view  is  confirmed  by  the  statement  of  Jer- 
ome, which  will  appear  presently,  that  the  Gospel 
of  the  Hebrews  was  written  "in  the  Chaldee  and 
Syriac  languages."  It  appears  it  was  used  by  the 
Nazarenes  residing  in  Berea,  Syria ;  hence  it  was 
translated  into  Syriac. 

2.  Clement  op  Alexandria  ;  A.  D.  200.  Strom- 
ata,  bk.  2,  ch.  9. 

"And  it  is  written  in  the  Gospel  according  to  the  Hebrews,  'He  who 
wonders  shall  reign,  and  he  who  reigns  shall  be  at  rest.'" 

3.  Origen  ;  A.  D.  230.     Comm.  in  Joan.  : 

"  But  if  any  one  will  receive  the  Gospel  according  to  the  Hebrews, 
in  which  our  Savior  says,  'The  Holy  Ghost,  my  mother,  lately  took  me 
by  one  of  my  hairs,  and  bore  me  to  the  great  mountain  Tabor,' "  &c. 

From  the  same.  Fragment  of  the  gospel,  preser- 
ved in  Hom.  8,  in  Matt.  tom.  3,  p.  21  : 

*' But  let  us  treat  this  place  a  little  otherwise:  It  is  written  in  a 
<;ertain  gospel,  which  is  entitled,  'according  to  the  Hebrews,'  (if  any 
one  be  pleased  to  receive  it,  not  as  of  any  authority,  but  only  for 
illustration)  of  the  present  question." 

Then  comes  the  following  account  of  the  collo- 
quy between  Jesus  and  the  rich  man,  which  the 
reader  can  compare  with  Matt.  19.  16-24.  Ashe 
does  so,  he  may  wonder  at  its  being  pronounced  by 
Origen,  ''not  of  any  authority,"  since  it  is  in  spirit 
the  same  as  the  account  in  Matthew,  and  is  some- 
what more  simple  and  natural. 


64  SECOND    PERIOD A.  D.  80  TO  A.  D.   120. 

There  is  reason  to  believe  that  the  clause  in 
brackets  is  one  of  the  many  interpolations  to  which 
it  is  well  known  the  writings  of  Origen  have  been 
subjected.  In  the  same  sentence  he  himself  speaks 
of  it  as  a  gospel ;  not  as  a  book  called  "the  Gospel 
according  to  the  Hebrews,"  but  as  a  gospel,  ''en- 
titled according  to  the  Hebrews."  The  phrase 
"it  is  written,"  used  by  the  fathers,  is  generally 
understood  to  apply  to  writings  considered  script- 
ural. Origen  says,  "It  is  written  in  a  certain  gos- 
pel." It  will  be  seen  also  directly,  that  Jerome 
speaks  of  this  gospel  as  "one  which  Origen  often 
used." 


The  following  is  the  narrative. 

"Another  rich  man  said  unto  him,  'Master,  what  good  thing  shall  I 
do  that  I  may  live  ?'  He  said  unto  him,  'O  man,  f  ulhl  the  law,  and 
the  prophets,'  And  he  answered  him,  'I  have  done  so.'  Then  said  he 
unto  him,  'Go  sell  all  thou  hast,  and  give  to  the  poor;  and  come,  fol- 
low me.' 

"Then  the  rich  man  began  to  smite  his  head,  and  it  pleased  him  not. 
And  the  Lord  said  unto  him,  'How  sayest  thou,  I  have  fulfilled  the  law 
and  the  prophets,  when  it  is  written,  in  the  law.  Thou  shalt  love  thy 
neighbor  as  thyself  V  And  lo,  many  of  thy  brethren,  sons  of  Abra- 
ham, are  covered  with  filth,  and  dying  of  hunger,  and  thy  house  is  full 
of  many  good  things,  and  nothing  therefrom  goeth  forth  at  any  time 
unto  them.' " 

"And  turning  himself  about,  he  said  unto  Simon,  his  disciple,  sit- 
ting near  him,  'Simon,  son  of  Jonas,  it  is  easier  for  a  camel  to  go 
through  the  eye  of  a  needle,  than  for  a  rich  man  to  enter  into  the 
kingdom  of  heaven.' " 

Rev.  S.  Baring-Gould,  after  comparing  this  with 
the  corresponding  passage  in  Matthew,  says  : 

"The  comparison  of  these  two  accounts  is  not  favorable  to  that  in 
the  canonical  gospel.    It  is  difficult  to  understand  how  a  Jew  could 


LOST   GOSPELS GOSPEL    OF    THE    HEBREWS.         65 

have  asked,  as  did  the  rich  young  man,  (according  to  Matthew's  Gos- 
pel), what  commandments  he  ought  to  keep,  in  order  to  enter  into 
life.  The  decalogue  was  known  by  heart  to  every  Jew.  Moreover, 
the  narrative  in  the  lost  gospel  is  more  connected  than  in  the  canon- 
ical gospel." 

To  which  may  be  added,  that  the  account  is  con- 
siderably shorter  than  in  the  Gospel  of  Matthew,  or 
Mark  ;  indicating,  according  to  a  principle  which 
will  be  frequently  adverted  to  as  we  proceed,  that 
it  was  first  written.  The  narrative  in  Luke  is  of 
about  the  same  length  with  that  in  the  Hebrews. 

4.  EusEBius;  A.  D.  325.  Ecc.  Hist.  bk.  3,  ch. 
25. 

In  enumerating  the  apocryphal  books,  he  adds : 

"In  this  number,  some  have  placed  the  Gospel  according  to  the 
Hebrews;  with  which  they  of  the  Jews,  who  profess  Christianity,  are 
very  much  delighted." 

Again,  speaking  of  the  Ebionites ;  ib.  ch.  27: 

"They  made  use  only  of  that  which  is  called  the  Gospel  according 
to  the  Hebrews;  very  little  esteeming  any  other." 

Again,  speaking  of  Papias  ;  ch.  39  : 

"He  mentions  another  history,  concerning  a  woman  accused  of 
many  crimes  before  our  Lord,  which  is  contained  in  the  Gospel  ac- 
cording to  the  Hebrews." 

5.  Epiphanius  ;  a.  D.  385.     Hseres.  29,  sec.  9  : 

"They  (the  Nazarenes)  have  the  Gospel  of  Matthew  most  entire  ia 
the  Hebrew  language,  among  them:  for  this  truly  is  preserved  among 
them;  as  it  was  at  first  in  Hebrew  characters.  But  I  know  not  whethr 
er  they  have  taken  away  the  genealogy  from  Abraham  to  Christ." 


66  SECOND   PERIOD — A.  D.  80  TO  A.  D.   120. 

Again,  against  Heresies,  30  :  (Ebionites.) 

"They  (the  Ebionites)  also  receive  the  Gospel  according  to  Matthew. 
For  this,  both  they  and  the  Cerinthians  make  use  of,  and  no  other. 
They  call  it  the  Gospel  according  to  the  Hebrews;  for  the  truth  is, 
that  Matthew  is  the  only  one  of  the  New  Testament  writers  who 
published  his  Gospel  and  preaching  in  the  Hebrew  language  and  He- 
brew characters." 

Again  ;  in  Sec.  13  : 

"In  the  gospel  which  they  (the  Ebionites)  have  called  the  Gospel 
according  to  Matthew,  which  is  not  entire  and  perfect,  but  corrupted 
and  curtailed,  and  which  they  call  the  Hebrew  Gospel,  it  is  written: 

"There  was  a  certain  man  called  Jesus;  and  he  being  about  thirty 
years  of  age,  made  choice  of  us.  (This  was  called  also  the  Gospel  of 
the  Twelve  Apostles.)  And  coming  to  Capernaum,  he  entered  into  the 
house  of  Simon,  called  Peter,  and  opening  his  mouth,  said:  When  I 
passed  by  the  Lake  of  Tiberias,  I  chose  John  and  James,  the  sons  of 
Zebedee,  and  Simon  and  Andrew,  and  Thaddeus,  and  Simon 
Zelotes,  and  Judas  Iscariot;  and  thee,  Matthew,  sitting  at  the  receipt 
of  custom,  I  called,  and  thou  didst  follow  me.  I  will,  therefore,  that 
ye  be  my  twelve  apostles,  for  a  testimony  to  Israel.  And  John  the 
Baptist  was  baptizing,  and  the  Pharisees  went  out  to  him,  and  were 
baptized,  and  all  Jerusalem. 

"'And  John  had  his  garment  of  camel's  hair,  and  a  leathern  girdle 
about  his  loins,  and  his  meat  (according  to  that  gospel)  was  wild 
honey,  the  taste  of  which  was  like  manna,  or  as  cakes  made  with  honey 
and  oil.'  Thus  they  change  the  true  account  into  a  falsehood,  and  for 
locusts,  put  cakes  made  with  oil  and  honey. 

"The  beginning  of  their  gospel  was  this:  'It  came  to  pass,  in  the 
days  of  Herod,  King  of  Judaea,  that  John  came  baptizing  with  the 
baptism  of  repentance,  intheKiver  Jordan,  who  was  reported  to  be  of 
the  family  of  Aaron,  the  high  priest,  the  son  of  Zacharias  and  Eliza- 
beth; and  all  people  went  out  after  him.' 

"And  after  several  other  things,  it  is  said  in  this  gospel:  'The  peo- 
ple being  baptized,  Jesus  also  went,  and  was  baptized  by  John;  and  as 
he  ascended  out  of  the  water,  the  heavens  were  opened,  and  he  saw 
the  Holy  Spirit  of  God  in  the  form  of  a  dove,  descending  and  enter- 
ing into  him;  and  a  voice  was  made,  {egeneto),  from  heaven,  saying: 
Thou  art  my  beloved  Son,  in  whom  I  am  well  pleased;  and  then  an- 
other, I  have  this  day  begotten  thee;  and  suddenly  there  shone  around 


LOST    GOSPELS GOSPEL    OF    THE    HEBREWS.         67 

the  place  a  great  light;  which  when  John  saw,  (says  this  gospel),  he 
said  to  him,  Who  art  thou.  Lord?  and  then  another  voice  from  heaven 
came  to  him, 'This  is  my  beloved  Son,  in  whom  I  am  well  pleased.' 
Hereupon,  (according  to  this  gospel),  John  fell  down  before  him,  and 
said, 'O  Lord,  I  pray  thee,  baptize  me;'  but  he  hindered  him  saying, 
that  it  is  so  fit,  that  all  things  should  be  fulfilled.  See  how  their  false 
doctrine  appears  everywhere,  how  all  things  are  imperfect,  disordered 
and  without  truth  or  order. 

"So  also  Cerinthus  and  Carpocrates,  using  the  same  gospel  of  theirs, 
would  prove  from  the  beginning  of  that  Gospel  according  to  St.  Mat- 
thew, viz.,  by  the  genealogy,  that  'Christ  proceeded  from  the  seed  of 
Joseph  and  Mary.'  But  they  (the  Ebionites)  have  quite  other  senti- 
ments; for  they  have  taken  away  the  genealogy  from  Matthew,  and 
accordingly  begin  their  gospel,  as  I  have  above  said,  with  these  words: 
It  came  to  pass,  in  the  days  of  Herod,  King  of  Judasa,  &c." 

Again,  Epiphanius  says,  sec.  16  : 

"They  (the  Ebionites)  do  not  say  that  he,  (Christ),  was  begotten  of 
the  Father,  but  made  as  one  of  the  angels;  but  being  greater  than 
they,  he  has  dominion  over  them,  and  all  the  works  of  the  Almighty; 
and  that  he  came  and  taught  that  which  is  contained  in  their  gospel, 
viz.,  'I  came  to  abolish  sacrifices;  and  unless  ye  cease  to  offer  sacrifices, 
the  wrath  (of  God)  shall  not  cease  from  you.'  And  such  as  these  are 
their  tenets." 

Epiphanius  also  tells  us,^  that  a  certain  Jew, 
called  Joseph,  found  in  a  cell  at  Tiberias,  in  the 
time  of  Constantine,  the  Hebrew  Gospel  ascribed  to 
Matthew.  Not  much  confidence  has  been  placed  in 
this  statement  by  subsequent  writers. 

6.  Jerome;  A.D.  400.  Oatal.  Vir.  Illust.  in  Matt. 

"Matthew,  also  called  Levi,  who  became  from  a  publican  an  apostle, 
was  the  first  who  composed  a  gospel  of  Christ;  and,  for  the  sake  of 
those  who  believed  in  Christ  from  among  the  Jews,  wrote  it  in  the 
Hebrew  language  and  letters ;  but  it  is  uncertain  who  it  was  who 
translated  it  into  Greek.  Moreover  the  Hebrew  (copy)  itself  is  to  this 
time  preserved  in  the  library  of  Cffisarea,  which  Pamphilus  the  mar- 
tyr, with  much  diligence,  collected.  The  Nazarenes  who  live  in 
Berea,  a  city  of  Syria,  and  make  use  of  this  volume,  granted  me  the 
favor  of  writing  it  out;  in  which  (gospel),  there  is  this  observable,  that 

(i.)    Hseres.  30,  Ebion,  sec.  6. 


68  SECOND   PERIOD — A.  D.  80  TO  A.  D.  120. 

wherever  the  evangelist  either  cites,  himself,  or  introduces  our  Savior 
as  citing,  any  passage  out  of  the  Old  Testament,  he  does  not  follow 
the  translation  of  the  LXX,  but  the  Hebrew  copies;  of  which  there 
are  these  two  instances,  to  wit:  'out  of  Egypt  have  I  called  my  Son;' 
and  'he  shall  be  called  a  Nazarene.' " 

[Note.— If  this  statement  of  Jerome,  who  is  not  very  reliable,  could 
be  depended  upon,  there  was  a  version  of  the  Old  Testament  then  in 
circulation,  containing  the  latter  passage ;  a  passage  which,  it  has  been 
often  asserted,  was  not  in  the  Old  Testament;  and  which  is  not  now 
to  be  found  in  that  volume.] 

Again,  same  work,  Life  of  James  ;  after  relating 
various  wonderful  things  concerning  James,  he  says  : 

"The  gospel  also,  which  is  called  'according  to  the  Hebrews,'  and 
which  I  translated  into  Greek  and  Latin,  and  which  Origen  often  used, 
relates  that  after  our  Savior's  resurrection,  when  our  Lord  had  given 
the  linen  cloth  to  the  priest's  servant,  he  went  to  James,  and  appeared 
to  him;  for  James  had  sworn  that  he  would  not  eat  bread,  from  that 
hour  in  which  he  drank  the  cup  of  the  Lord,  till  he  should  see  the 
Lord  risen  from  the  dead.  And  a  little  after,  the  Lord  said,  'Bring 
the  table  and  the  bread;'  and  then  it  is  added,  he  took  the  bread  and 
blessed  it,  and  brake  it,  and  gave  it  to  James  the  Just,  and  said 
to  him,  'My  brother,eat  thy  bread;  for  the  Son  of  man  is  risen  from 
the  dead.' " 

This  appearance  is  not  related  in  the  canonical 
gospels  ;  but  an  appearance  to  James  is  mentioned 
by  Paul,  1  Cor.  15.  7 ;  which  would  indicate  that 
the  Gospel  of  the  Hebrews  contained  the  oldest 
traditions. 

Again  ;  Jerome,  adv.  Pelag.  1.  3,  in  prin. 

"In  the  Gospel  according  to  the  Hebrews,  which  is  written  in  the 
Chaldee  and  Syriac  languages,  which  the  Nazarenes  use,  that  accord- 
ing to  the  Twelve  Apostles;  or  as  most  think,  according  to  Matthew; 
which  is  in  the  library  of  Cseserea,  there  is  the  following  history: 

"  'Behold,  the  mother  and  brethren  of  Christ  spake  to  him:  John  the 
Baptist  baptizeth,  f or  the  remission  of  sins;  let  us  go  and  be  baptized 
of  him.  He  said  to  them,  In  what  have  I  sinned,  that  I  have  need  to 
go  and  be  baptized  by  him  ?  unless  my  saying  this  proceeds,  perhaps, 
from  ignorance  ?' 


LOST   GOSPELS — GOSPEL   OF   THE    HEBREWS.         69 

"And  in  the  same  volume  it  is  said,  'If  thy  brother  offend  thee  by 
any  word,  and  make  thee  satisfaction,  though  it  be  seven  times  in  a 
day,  thou  must  forgive  him.'  Simon,  his  disciple,  said  to  him,  'What! 
Seven  times  in  a  day  ?'  The  Lord  answered  and  said  unto  him,  'I  tell 
thee  also,  even  till  seventy  times  seven.' " 

Again,  Jerome,  Lib.  4,  Comm.  in  Isai.  c.  11. 

"According  to  this  gospel,  which  is  written  in  the  Hebrew  language 
and  read  by  the  Nazarenes,  the  whole  fountain  of  the  Holy  Ghost  de- 
scended upon  him.  Besides,  in  that  gospel  just  mentioned,  we  find 
these  things  written: 

"  'It  came  to  pass,  when  the  Lord  ascended  from  the  water,  the 
whole  fountain  of  the  Holy  Ghost  descended,  and  rested  upon  him, 
and  said  to  him,  'My  Son,  among  all  the  prophets,  I  was  waiting  for 
thy  coming,  that  I  might  rest  upon  thee;  for  thou  art  my  rest;  thou 
art  my  first  begotten  Son,  who  shall  reign  to  everlasting  ages.'  " 

And  again,  in  Lib.  11,  Comm.  in  Isai.  40,  11  : 

"But  it  is  written  in  the  Gospel  according  to  the  Hebrews,  which 
the  Nazarenes  read,  'The  Lord  said,  The  Holy  Ghost,  my  mother,  just 
now  laid  hold  on  me.' " 

By  the  same,  in  Lib.  2,  Comm.  in  Mic.  7.  6  : 

"Whoever  reads  the  book  of  Canticles,  and  will  understand,  by  the 
spouse  of  the  Soul,  the  word  of  God,  and  will  believe  the  gospel  which 
is  entitled,  'The  Gospel  according  to  the  Hebrews,'  which  I  lately 
translated,  in  which  our  Savior  is  introduced,  saying,  'Just  now  my 
mother,  the  Holy  Ghost,  laid  hold  on  me  by  one  of  my  hairs,'  will  not 
scruple  to  say,  the  Word  of  God  was  born  of  the  Spirit,  and  the  soul, 
which  is  the  spouse  of  the  Word,  has  the  Holy  Ghost  for  its  mother-in- 
law,  who,  in  the  Hebrew  language,  is  expressed  in  the  feminine  gen- 
der." 

The  same  in  Lib.  6,  Comm.  Ezek.  18.  7 : 

"In  that  which  is  entitled,  'The  Gospel  according  to  the  Hebrews,' 
it  is  reckoned  among  the  chief  of  crimes,  for  a  person  to  make  sor- 
rowful the  heart  of  his  brother." 

Again ;  Jerome,  Lib.  1,  Comm.  in  Matt.  6.  11  : 

*'  In  the  gospel  entitled,  'according  to  the  Hebrews,'  I  find,  instead 
of  supersubstantial  bread,'  'mahar;' which  signifies  the  morrow;  so, 
the  sense  is,  'Give  us  this  day,  the  bread  necessary  for  the  morrow;'  i, 
e.,  for  the  future." 


70  SECOND    PERIOD — A.  D.  80  TO  A.  D.  120. 

Again,  the  same.  Lib. 2,  Comm.  in  Matt.  12.  13. 

"In  the  Gospel  which  the  Nazarenes  and  Ebionites  use,  (which  I 
lately  translated  out  of  Hebrew  into  Greek,  and  which  is  by  most 
esteemed  the  authentic  Gospel  of  Matthew),  the  man  who  had  the 
withered  hand,  is  said  to  be  a  mason,  and  prayed  for  relief  in  the  fol- 
lowing words: 

"'I  was  a  mason,  who  got  my  livelihood  by  my  hands;  I  beseech 
thee,  Jesus,  that  thou  wouldst  restore  to  me  my  strength,  that  I  may 
no  longer  thus  scandalously  beg  my  bread.'  " 

And  again,  in  Lib.  4,  Comm.  in  Matt.  23. 

"In  the  gospel  which  the  Nazarenes  use,  for  the  son  of  Barachias,  I 
find  written,  'The  son  of  Joiada.' " 

The  following  extracts  also  are  from  Jerome : 
From  Lib.  4,  Comm.  in  Matt.  27.  16 : 

"In  the  gospel  entitled,  'according  to  the  Hebrews.'  he  (Barabbas), 
is  interpreted.  The  son  of  their  master,  who  was  condemned  for  sedi- 
tion and  murder," 

Same  book : 

"In  the  gospel  which  I  have  often  mentioned,  we  read,  that  a  lintel 
of  the  temple,  of  immense  size,  was  broken  and  rent."  (At  the  time 
of  the  crucifixion.) 

From  Epistle  ad.  Hedib.  ch.  8. 

"In  that  gospel  which  is  written  in  Hebrew  letters,  we  read,  not  that 
that  the  vail  of  the  temple  was  rent,  but  that  a  lintel  (or  beam)  of  a 
prodigious  size  fell  down." 

From  lib.  3,  Comm.  in  Ep.  ad.  Eph.  c.  5,  v.  4 : 

"In  the  Hebrew  Gospel,  we  read,  that  our  Lord  said  to  his  disciples, 
'Be  ye  never  cheerful,  unless  when  you  can  see  your  brother  in  love.'" 

From  Prffif.  lib.  18,  Comm.  in  Isai. : 

"For  when  the  apostles  supposed  him  to  be  a  spirit,  or  according  to 
the  Gospel  which  the  Nazarenes  received,  an  incorporeal  demon,  he 
said  to  them,  'Why  are  ye  troubled,'  &c." 


LOST  GOSPELS GOSPEL  OF  THE  HEBREWS.     71 

And  in  De  Vir.  111.  c.  16,  in  Ig.,  he  bears  the  follow- 
ing testimony  to  the  source  whence  Ignatius  was 
supposed  to  have  taken  the  quotation,  concerning 
the  conversation  between  Jesus  and  his  disciples, 
after  the  resurrection. 

"In  the  epistle  to  the  Smyrnreans,  (which,  in  the  time  of  Jerome,  and 
until  lately,  was  thought  to  have  been  written  by  Ignatius,)  he  (Igna- 
tius) takes  a  testimony  from  the  Gospel  which  I  lately  translated,  as 
spoken  by  Christ;  he  says,  I  saw  Christ  in  the  flesh  after  the  resurrect- 
ion, and  believe  that  it  was  he;  and  when  he  came  to  Peter,  and  to 
those  who  were  with  Peter,  he  said  unto  them,  Behold,  feel  me,  and 
see  that  lam  not  an  incorporeal  spirit;  and  presently  they  touched 
and  bfelieved.  " 

Such  are  the  testimonies  of  the  fathers  concern- 
ing this  famous  gospel,  and  the  fragments  of  it 
which  they  have  preserved  for  our  inspection. 

It  may  be  added,  that  it  was  not  condemned  in 
the  decree  of  Gelasius,  A.  D.  494. 

There  has  been  much  diversity  of  opinion,  and  a 
good  deal  of  learning  brought  to  bear  upon  the 
question  whether  the  Gospel  according  to  the  He- 
brews was  written  by  Matthew  ;  and  if  not,  whether 
Matthew  wrote  a  Gospel  in  Hebrew. 

It  will  be  seen  by  the  foregoing  extracts,  that 
Epiphanius  and  Jerome  are  very  explicit  in  assert- 
ing that  this  was  the  Gospel  of  Matthew. 

The  readiness  with  which  these  statements  are  set 
aside  by  able  modern  writers,  may  be  regarded  as 
an  instructive  commentary  upon  the  degree  of 
credit  and  authority  to  which  the  fathers  are  entit- 
led, on  questions  requiring  for  their  decision  an 
educated  and  critical  judgment. 


72  SECON"D    PERIOD A.  D.  80  TO  A.  D.  120. 

It  will  be  noticed  hereafter,  that  Jerome  asserts, 
with  the  same  positiveness,  that  the  Gospel  of  the 
Infancy,  which  he  translated  from  memory,  and  a 
portion  of  which  translation  has  since  been  called 
the  Gospel  of  the  Birth  of  Mary,  was  written  also 
by  MatthcAV.  In  that  case,  he  went  so  far  as  to  say, 
it  was  in  Matthew's  own  handwriting.  (See  chap- 
ter 17.) 

That  the  Gospel  of  the  Hebrews  was  Matthew's 
Hebrew  Gospel,  was  the  opinion  of  Dupin,^  and 
Father  Simon .^  Beausobre  considered  it,  whether 
written  by  Matthew  or  not,  very  ancient,  and  of 
very  high  authority. 

Dr.  Niemeyer  thought  this  gospel,  ''the  fountain 
from  which  other  writings  of  this  sort,  have  deriv- 
ed their  origin  ;  as  streams  from  a  spring."  Bar- 
onius  said,  ''The  present  Greek  text  of  St.  Mat- 
thew is  of  no  value  or  authority,  unless  it  were  to 
be  compared  with  the  Hebrew  Gospel  of  the  Naza- 
renes,  which  is  the  true  original.  "^ 

Michaelis  [A.  D.  1777],  examined  the  question 
critically.  After  citing  Father  Simon,  Dr.  Mill, 
and  other  writers,  and  admitting  frankly  that  the 
Nazarenes  knew  nothing  of  the  Greek  gospels,  he 
considers  whether  in  the  gospel  of  the  Nazarenes, 
like  that  of  the  Ebionites,  the  first  two  chapters  of 
Matthew  were  wanting.  He  examines  Jerome's 
references  to  the  gospel  which  he  had  translated, 
and  comes  to  the  conclusion,  that  while  there  is  no 

(I.)    History  of  the  Canon,  vol.  2,  c.  2,  3. 
(2.)    Crit.  Hist.  N.  T.,  Pt.  I,  ch.  7,  9. 
(3.)    Annal.  ad.  Am.  Ct.  34,  num.  175. 


LOST    GOSPELS GOSPEL    OF    THE    HEBREWS.         73 

trace  of  the  first  chapter  of  Matthew,  it  probably 
contained  the  second  chapter.  He  does  not  speak 
with  much  confidence,  however,  and  says,  "at  diff- 
erent times,  I  have  entertained  different  opinions 
on  this  subject." 

The  difficulty  experienced  by  this  emine,nt  schol- 
ar, appears  to  have  been  easily  surmounted  by  more 
modern  writers,  some  of  whom  do  not  hesitate  to 
assert,  in  the  most  positive  manner,  that  the  refer- 
ences of  Jerome  prove  that  the  gospel  which  he 
translated  contained  both  chapters. 

Michaelis  finally  concludes,  upon  the  main  ques- 
tion, that  if  the  Gospel  of  the  Hebrews  was  origin- 
ally the  Hebrew  Gospel  of  Matthew,  it  received 
various  additions  among  theNazarenes,  after  it  had 
been  translated  into  Greek. ^ 

Bishop  Marsh,  assuming  that  the  Gospel  of  Mat- 
thew was  a  translation  from  the  Hebrew,  thinks 
the  first  two  chapters  may  not  have  been  in  the 
original,  and  that  the  Greek  translator  prefixed  a 
translation  of  some  other  Chaldee  document,  con- 
taining an  account  of  the  birth  of  Christ.^ 

Stroth,  (1780),  whose  essay  on  the  subject  was 
printed  in  Eichhorn's  Repertorium,  contended  that 
the  Gospel  of  the  Hebrews  was  used  by  Justin 
Martyr ;  an  opinion  which  many  others  have  since 
adopted. 

(i.)    Vol.  3,  p.  169. 

(2.)    Notes  to  Michaelis.  vol.  3,  pt.  2,  p.  139. 


74  SECOND   PERIOD — A.  D.  80  TO  A.  D.  120. 

Bishop  Marsh,  referring  to  this  theory  of  Stroth, 
and  to  the  reasons  given,  which  had  been  favorably 
referred  to  by  Dr.  Rosenmueller  (A.  D.  1800),  says, 
'^  It  is  true  that  if  the  force  of  these  arguments  be 
admitted,  and  they  seem  really  convincing,  we  can- 
not produce  Justin  as  an  evidence  of  the  four  gos- 
pels."^ 

Norton  thinks  the  Gospel  of  the  Hebrews  should 
not  be  considered  apocryphal,  and  says,  in  its  prim- 
itive form  it  was  probably  the  Hebrew  original  of 
Matthew.^ 

Toland  says  the  Gospel  of  the  Hebrews  was  pub- 
licly read  in  the  Nazarene  and  Ebionite  churches 
as  authentic,  ''for  above  300  years;"  and  was 
''alleged  as  a  true  gospel"  by  Papias,  Ignatius, 
Clemens  Alexandrinus,  Justin  Martyr,  Hegesippus 
and  others.  Tischendorf  finds  that  it  was  proba- 
bly used  by  Justin,  by  the  author  of  the  Clemen- 
tines, and  by  Tatian  and  Hegesippus.^ 

From  the  views  of  these  writers,  after  comparing 
them  carefully  with  the  testimony  of  the  fathers, 
in  the  foregoing  pages,  we  may,  perhaps,  elicit  the 
truth,  and  state  it  in  a  few  simple  propositions. 

1.  The  Gospel  of  the  Hebrews  was  an  ancient 
gospel,  and  nearly  the  only  one  in  use  among  the 
Jewish  Christians,  in  the  first  ages  of  the  Church. 
It  was  also  extensively  used  by  others,  and  was  of 
high  authority  with  the  fathers. 

(i,)    Notes  to  Michaelis,  vol.  i,  p.  361. 

(2.)    Genuineness  of  the  Gospels,  vol.  I,  pp.  214,  225. 

(3.)    Origin  of  the  Four  Gospels,  p.  78. 


LOST   GOSPELS — GOSPEL    OF   THE    HEBREWS.         75 

2.  It  was  universally  attributed  to  Matthew. 

3.  There  was  no  other  Gospel  of  Matthew  at 
that  time.  (First  half  of  second  century.)  The 
Hebrew  Gospel  of  Matthew  so  much  talked  about, 
other  than  the  Gospel  of  the  Hebrews,  is  a  m}i;h, 
so  far  as  there  is  any  historical  evidence. 

4.  The  Greek  Gospel  of  Matthew  was  a  subse- 
quent production,  and  either  originally  appeared  in 
the  Greek  language,  or  was  a  translation  of  the 
Gospel  of  the  Hebrews,  with  extensive  changes  and 
additions.  There  is  reason  to  believe  it  to  have 
been  an  original  compilation,  based  upon  the  Ora- 
cles of  Christ,  but  containing,  in  whole,  or  in  part, 
a  number  of  other  manuscripts. 

The  arguments  used  to  prove  that  Matthew's 
Gospel  was  originally  in  Hebrew,  all  run  in  a  cir- 
cle. They  assume  that  the  Greek  gospel  is  in  some 
way  from  Matthew,  and  is  therefore  authoritative. 
The  reasoning  then  runs  smoothly,  and  ends  in 
proving  a  Hebrew  Matthew,  a  document  of  the  ex- 
istence of  which  no  mention  is  made  in  history  ;  if 
we  except  a  vague  tradition  never  yet  traced  to  its 
source. 

As  a  specimen  of  this  reasoning,  we  may  refer  to 
the  argument  of  Jones,  contained  in  three  proposi- 
tions : 

1.  The  Greek  gospel  contains  all  that  Matthew 
ever  wrote  ;  else  it  would  not  be  a  complete  revela- 
tion of  the  divine  will,  so  far  as  Matthew  is  con- 
cerned. 


76  SECOND    PERIOD A.  D.  80  TO  A.  D.   120. 

2.  It  differed  from  the  Gospel  of  the  Hebrews. 

3.  Therefore  the  latter  was  not  written  by  Mat- 
thew. 

The  corollary  would  be,  that  there  was  a  Gospel 
of  Matthew  in  Hebrew,  different  from  the  Gospel 
of  the  Hebrews. 

By  whom  and  when  written. — It  will  be  safe  to 
accept  the  almost  unanimous  opinion  of  theological 
writers,  that  the  Hebrew  Gospel  used  by  the  Naz- 
arenes  and  Ebionites,  was  not  written  by  Matthew. 
The  author  is  unknown. 

It  was  a  compilation  made  for  the  use  of  the 
Jewish  Christians,  from  the  gospels  and  gospel 
documents  then  in  circulation  ;  the  manuscripts 
principally  used  appearing  to  be,  the  Oracles  or 
Sayings  of  Christ,  and  the  Gospel,  Preaching  and 
Doctrine  of  Peter.  The  Oracles  probably  consti- 
tuted the  principal  basis,  and  as  they  had  been  at- 
tributed to  Matthew,  that  circumstance  is  sufficient 
to  account  for  the  association  of  the  apostle's  name 
with  this  gospel. 

The  exact  time  when  it  was  written  can  only  be 
a  matter  of  conjecture.  It  could  not  have  been 
later  than  the  first  quarter  of  the  second  century. 

Jerome  supposed  it  to  have  been  written  before 
the  epistles  of  Ignatius.  But  this  was  because  he 
thought  Ignatius  had  referred  to  it  in  his  epistle  to 
the  Smyrnseans  ;  a  document  of  which  Ignatius  was 
not  the  author. 


LOST   GOSPELS — GOSPEL   OF   THE    HEBREWS.         77 

Doctrines. — There  is  no  sufficient  evidence  that 
this  gospel  contained  the  doctrine  of  the  immacu- 
late conception  of  Jesus.  On  the  contrary,  it  is 
well  understood  that  the  earlier  Jewish  Christians 
did  not  believe  in  it. 

The  miracles  of  Christ  now  first  begin  to  be 
heard  of,  and  as  might  be  expected,  the  first  men- 
tioned are  those  relating  to  the  healing  of  the  sick 
and  deformed.  The  more  wonderful  and  startling, 
such  as  turning  water  into  wine,  and  raising  to  life 
a  human  body  in  a  state  of  decomposition,  are  not 
met  with  until  some  time  afterward. 

The  doctrine  of  the  resurrection  of  Christ  in  a 
material  body,  now  for  the  first  time  appeared,  and 
was  stoutly  maintained  by  the  fathers  afterward. 


CHAPTER    V. 

LOST  GOSPELS  OF  THE  SECOND  CENTURY.— Continued. 


Gospel  According  to  the  Egyptians. 

This  is  universally  conceded  to  have  been  a  very- 
ancient  gospel.  The  learned  Dr.  Lardner  thinks 
it  was  not  written  until  the  second  century.' 

Clement  of  Alexandria  (A.  D.  200)  mentions  it 
in  various  places,  and  gives  several  fragments  from 
it: 

1.  From  Stromata,  bk.  3,  ch.  6. 

"When  Salome  asked  our  Lord,  'How  long  death  should  prevail,' 
(not  as  though  life  were  an  evil,  or  the  creation  an  evil),  he  answered, 
'As  long  as  ye  women  do  bring  forth  children.' " 

From  what  follows,  it  will  be  seen  that  this  pass- 
age was  in  the  Gospel  of  the  Egyptians.  The  fact 
that  the  gospel  is  not  cited  by  name  in  this  place, 
becomes ,  after  we  know  the  quotation  was  taken 
from  that  book,  a  very  strong  indorsement  of  it ; 
since  it  is  asserted  that  Jesus  said  what  he  was  re- 
ported to  have  said,  in  the  Gospel  of  the  Egyptians. 

2.  From  the  same,  ch.  9. 

"But  they  who  oppose  the  established  order  of  God,  by  their  spuri- 
ous pretences  to  celibacy,  cite  those  things  which  our  Saviour  spake  to 

(I.)    Works,  vol.  3,  p.  204. 


LOST    GOSPELS GOSPEL    OF    THE    EGYPTIANS.        79 

Salome,  which  I  just  before  mentioned.  They  are,  1  think,  in  the 
Gospel  according  to  the  Egyptians;  for  they  say  that  our  Savior  him- 
self said,  'I  am  come  to  destroy  the  works  of  the  woman;  that  is,  the 
works  of  female  concupiscence,  generation  and  corruption.' 

"Afterward,  Salome  asked  him  how  long  it  should  be  that  death 
should  prevail  against  men  V  And  he  answered,  While  ye  women 
bring  forth  children. 

"Hereupon  she  said,  'Then  I  have  done  well  in  bearing  no  children, 
seeing  there  is  no  necessity  of  generation.'  To  which  our  Lord 
replied,  'Feed  upon  every  herb,  but  that  which  is  bitter,  eat  not.'  " 

3.     From  the  same,  ch.  13. 

"Wherefore  Cassianus  saith,  that  when  Salome  asked,  when  the 
things  should  be  known  concerning  which  she  inquired,  our  Lord 
answered,  'When  you  shall  despise  the  covering  of  your  nakedness, 
and  when  two  shall  become  one,  and  the  male  with  the  female, 
neither  male  nor  female.'  First,  (I  observe)  we  have  not  this  saying 
in  the  four  gospels  given  to  us,  but  in  that  according  to  the  Egyp- 
tians." 

This  passage,  quoted  from  the  Gospel  of  the 
Egyptians,  may  be  found  in  similar  language  in 
the  second  Epistle  to  the  Corinthians,  formerly  at- 
tributed to  Clement  of  Rome,  but  which  is  now 
thought  to  have  been  written  not  earlier  than 
A.  D.  150. 

The  next  author  who  refers  to  this  gospel,  is  Or- 
igen  ;  (A.  D.  230.)  In  his  Homily  on  the  Gospel 
of  Luke,  ch.  1.  v.  1,  he  says : 

"The  church  has  four  gospels,  the  heretics  many;  among  which  is 
that  according  to  the  Egyptians,  that  according  to  the  Twelve  Apos- 
tles," &c.    (This  according  to  the  Latin  translator  of  Origen.) 

The  next  is  Jerome  ;  Prsef.  in  Com.  in  Matt.  : 

"The  evangelist  Luke  declares  that  there  were  many  who  wrote 
gospels,  when  he  says,  'Forasmuch  as  many,'  &c.  &c.  (ch,  1,  v.  1,) 
which  being  published  by  various  authors,  gave  birth  to  several  her- 
esies; such  as  that  according  to  the  Egyptians,  and  Thomas,  and 


80  SECOND    PERIOD — A.  D.  80  TO  A.  D.   120. 

Matthias,  and  Bartholomew,  that  of  the  Twelve  Apostles,  and  Basil- 
ides,  and  Apelles,  and  others,  which  it  would  be  tedious  to  enumer- 
ate; in  relation  to  these  it  will  be  enough  at  present  to  say,  that  there 
have  been  certain  men  who  endeavored,  without  the  spirit  and  grace 
of  God,  rather  to  set  forth  some  sort  of  account,  than  to  publish> 
true  history." 

It  will  be  seen  that  Jerome  admits  that  not  only 
the  Gospel  of  Basilides,  composed  about  A.  D.  125, 
and  other  gospels,  admitted  to  have  been  first  pub- 
lished in  the  second  century,  were  written  before 
that  of  Luke,  but  even  the  Gospel  of  Apelles  also, 
which  was  written  not  earlier  than  A.  D.  160. 

That  the  Gospel  of  the  Egyptians  was  one  of 
those  referred  to  in  Luke's  preface,  was  the  opinion 
of  Origen,  Theophylact  and  others  of  the  ancients, 
and  among  the  moderns  the  same  view  has  been 
expressed  by  Grotius,  Dr.  Grabe,  Erasmus,  and 
many  others. 

Epiphanius  speaks  of  this  gospel,'  and  thus  refers 
to  one  of  its  doctrines  : 

"They  (the  Sabellians)  make  use  of  all  the  Scriptures,  both  of  the 
Old  and  New  Testament,  but  principally  of  some  certain  passages, 
which  they  pick  out  according  to  their  own  corrupt  and  preposterous 
sentiments.  But  the  whole  of  their  errors  and  the  main  strength  of 
their  heterodoxy  they  have  from  some  apocryphal  books,  but  princi- 
pally from  that  which  is  called  the  'Gospel  of  the  Egyptians;'  which 
is  a  name  some  have  given  it:  for  in  that,  many  things  are  proposed 
in  a  hidden,  mysterious  manner,  as  by  our  Savior,  as  though  he  had 
said  to  his  disciples,  that  the  Father  was  the  same  person,  the  Son  the 
same  person,  and  the  Holy  Ghost  the  same  person." 

The  learned  Dr.  Grabe^  has  a  long  dissertation 
concerning  this  gospel,  the  substance  of  which  is, 

(I.)    Hseres.    62.    2. 

(2.)    Spiceleg.  Patr.  torn,  i,  pp.  13  to  34. 


LOST    GOSPELS GOSPEL    OF    THE    EGYPTIANS.        81 

that  it  was  composed  by  some  Christians  in  Egypt ; 
that  it  was  published  before  either  of  the  canonical 
gospels,  and  that  Clement  of  Alexandria  did  not 
reject  it,  but  endeavored  rather  to  explain  it ;  which 
he  would  not  have  done,  had  he  considered  it  the 
work  of  a  heretic. 

Dr.  Mill  *  thinks  this  and  the  Gospel  of  the  He- 
brews were  composed  before  either  of  our  canonical 
gospels,  and  that  the  authors  of  it  were  probably 
Essenes,  who  received  the  Christian  doctrine  from 
the  preaching  of  Mark  at  Alexandria. 

Mr.  Whiston  says : 

"The  Therapeutoe  mentioned  by  Philo  seem  to  have  been  those 
first  Christian  ascetics,  who  were  converted  from  the  Jews,  chiefly  In 
Egypt,  soon  after  our  Saviour's  passion,  before  the  coming  of  Mark 
thither,  and  to  have  both  imperfectly  understood  and  practiced  the 
Christian  religion.  Eusebius,  Epiphanius  and  Jerome  plainly  take 
them  for  Christians,  and  theii  sacred,  ancient,  mystical  books  are  by 
Eusebius  supposed  to  be  the  gospels  and  epistles  of  the  New  Testa- 
ment. The  modern  critics  are  entirely  puzzled  about  these  Thera- 
peutse,  and  yet  are  not  willing  commonly  to  believe  them  Christians. 
And  indeed  Eusebius'  opinion,  that  their  ancient  allegorical  books 
were  our  gospels  and  epistles,  is  liable  to  great  exceptions,  since  they 
are  not  allegorical  in  their  nature,  nor  were  they  published  any  con- 
siderable time  before  Philo's  own  writings;  so  that  upon  the  whole,  I 
believe,  it  is  more  reasonable  to  say,  these  Therapeutse  were  those 
first  Christian  ascetics,  who  had  gotten  very  imperfect  accounts  of 
Christianity,  and  were  guided  by  the  Gospel  according  to  the  Egyp- 
tians, which  we  know  by  the  fragments  remaining,  was  a  gospel  suffi- 
ciently mystical  and  allegorical,  according  to  the  genius  of  that 
nation."— [^.?sa2/  on  Const.  1.  37. 

The  statement  of  Eusebius,^  that  the  Therapeutse 
of  Egypt  became  Christians,  (though  not  in  the 
first  century),  may  be  accepted.  It  is  supported 
by  Epiphanius  and  Jerome,  and  by  the  historical 

(i.)    Prolegom.  in  N.  T.  sec.  35  to  3S.  and  sec.  50. 
(2,)    Ecc.  Hist.    2.    16,  17. 


82  SECOND    PERIOD A.  D.  80  TO  A.  D.   120. 

fact,  that  the  Christian  monkish  system  had  its 
origin  in  Egypt. 

How  far  the  Therapeutse  of  Egypt  and  the  Es- 
senes  of  Palestine  may  be  identified  as  one  and  the 
same  class  or  sect,  is  a  question  which  has  been 
much  discussed.  Their  beliefs  and  practices  were 
similar ;  they  both  had ,  anterior  to  the  Christian 
system,  many  of  its  peculiar  doctrines,  and  the 
members  became  easy  converts  to  the  new  religion, 
and  were  among  the  first  Christian  disciples. 

A  full  account  of  the  Essenes  will  be  found  in 
the  writings  of  Josephus. 

Jerome  says,  in  his  life  of  Mark, 

"He  went  with  his  gospel  into  Egypt,  and  there  constituted  a 
church;  that  he  was  so  remarkable  in  the  abstemiousness  of  his  life, 
that  he  obliged  all  his  converts  to  follow  his  example;  insomuch  that 
Philo,  the  most  eloquent  of  all  the  Jewish  writers,  when  he  saw  the 
first  church  at  Alexandria  still  observing  the  Jewish  customs,  thought 
it  would  be  to  the  honor  of  his  nation  to  write  a  book  concerning 
their  way  of  life;  and  as  Luke  says  the  Christians  at  Jerusalem  had 
all  things  common,  so  he  relates  that  it  was  at  Alexandria,  under 
Mark's  instructions."— [CatoZ.  Vir.  Illust.  in  Marco. 

And  again,  in  his  life  of  Philo,  he  says,  he  places 
Philo  among  the  church  writers,  because, 

"By  writing  a  book  concerning  the  first  church  of  Mark  at  Alexan- 
dria, he  has  said  much  in  commendation  of  the  Christians.  He  not 
only  mentions  such  as  were  there,  but  in  many  other  provinces;  and 
calls  their  places  of  abode  monasteries;  from  whence  it  appears,  that 
the  first  Christians,  who  believed  there  on  Christ,  were  such  as  the 
monks  now  pretend  and  desire  to  be;  to  wit,  to  have  all  things  com- 
mon," Scc.—[Catal.  Vir.  Illust.  in  Philone. 

This  is  a  good  illustration  of  the  careless  writing 
of  the  fathers,  and  of  their  readiness  to  supply, 
from  their  own  imaginations,  what  is  wanting  in 
historical   data.     Philo,  though   he  writes   of  the 


LOST    GOSPELS — GOSPEL    OF    THE    EGYPTIANS.        83 

Therapeut£e,  and  of  their  mode  of  life,  says  nothing 
of  any  church  of  Mark  at  Alexandria,  or  of  any 
other  church,  nor  does  he  once  mention  the  Chris- 
tians in  that  connection,  if  indeed  in  any  other. 

There  is,  in  fact,  no  historical  evidence,  at  all 
reliable,  that  any  Christian  church  was  founded  in 
Egypt  in  the  first  century.  The  first  reliable  infor- 
mation upon  the  subject,  is  in  the  letter  of  Hadrian 
to  Servianus,  husband  of  Paulina,  the  Emperor's 
sister.  Servianus  was  consul,  A.  D.  134.  The  let- 
ter is  preserved  by  Vopiscus,  who  wrote  about  the 
year  300,  and  who  took  it  from  the  books  of  Phle- 
gon,  the  historian,  who  y/as  a  freedman  of  Hadrian. 
From  this  epistle  it  appears,  that  the  religion  of 
the  Christians  was  so  crude  that  Christ  and  Serapis 
were  worshiped  indiscriminately  ;  from  which  we 
may  reasonably  infer  that  the  Christian  religion 
had  not  long  been  established  in  that  country. 

The  testimony  of  Epiphanius  is  as  follows  : 

"They  who  believed  on  Christ  were  called  Jessaei,  (or  Essenes),  be- 
fore they  were  called  Christians,  either  because  Jesse  was  the  father 
of  David,  or  from  Jesus,  the  name  of  our  Lord,  because  they  were 
his  disciples,  and  derived  their  constitution  from  him,  or  from  the 
signification  of  the  name  Jesus,  which  in  Hebrew  signifies  the  same 
as  Therapeutes,  (the  name  by  Vv'hich  Philo  calls  them),  i.  e.  a  Savior 
or  physician." — [FTceres.  29.  4. 

Who  this  Mark  or  Marcus  was,  who  established 
the  first  Christian  church  at  Alexandria,  is  uncer- 
tain ;  possibly  it  was  the  same  who  wrote  the  Gos- 
pel of  Mark,  in  the  second  century. 

That  it  was  not  Mark,  the  associate  of  Peter,  who 
wrote  the  Preaching,  and  perhaps  the  Gospel,  of 
Peter,  is  manifest  from  the  fact,  that  in  this  first 
church   in   Egypt  the   ascetic   system   among  the 


84  SECOND    PERIOD A.  D.  80  TO  A.  D.   120. 

Christians  had  its  origin  ;  and  that  system ,  as  we 
learn  from  other  sources,  originated  not  earlier 
than  the  second  half  of  the  second  century.^ 

Jerome  also  witnesses  that  it  was  not  earlier  than 
that,  in  the  following  passage  : 

"It  has  often  been  a  question,  from  whom  the  desert  way  of  life  of 
the  monks,  derives  its  original.  Some  derive  it  as  far  as  from  Elijah 
and  John. 

"Others,  which  is  the  prevailing  opinion,  from  Antonius;  which  is 
in  part  true;  for  he  was  not  so  much  the  first  in  this  way  of  life,  as 
the  means  of  propagating  it;  for  Amathas  and  Macarius,  two  disci- 
ples of  Antonius,  aliirm,  that  one  Paul  of  Thebais,  (in  Egypt),  was 
the  chief  author  of  this  matter;  which  1  also  assent  to." — [In  Vita 
Paul,  Eremit.par.  3,  tr.  8.  Be  Vit.  Con.    Ep.  37. 

Antonius  and  Paul  of  Thebais  are  thought  to 
have  lived  in  the  third  century.  However  that 
may  be,  it  is  manifest,  from  all  the  evidence,  that 
the  ascetic  system  of  the  Christian  monks  cannot 
be  traced  back  further  than  the  latter  half  of  the 
second  century.  Baring-Gould  thinks  the  Gospel 
of  the  Egyptians  was  related  to  that  of  Mark,  and 
that  it  was  composed  at  the  beginning  of  the  second 
century.  He  classes  it  among  the  Petrine  Gos- 
pels.^ 

It  was  no  doubt  older  than  Mark,  and  this,  as 
has  been  shown,  is  the  opinion  of  eminent  Chris- 
tian writers. 

Davidson  says  ^  it  was  classed  by  Origen  with  the 
Gospel  of  the  Hebrews,  as  inauthentic. 

Norton*  thinks  it  was  not  a  historical,  but  a  doc- 
trinal book. 

(i.)  Consult  Serarius,  Sozomen  and  Spanheim. 

(2.)  Lost  and  Hostile  Gospels,  pp.  117,  i23- 

(3.)  Canon,  p.  115. 

(4.)  Vol.  3,  p.  243. 


LOST   GOSPELS — GOSPEL   OF   THE   EGYPTIANS.       85 

This  gospel  was  not  condemned  in  the  famous 
decree  of  Pope  Gelasius. 

As  has  been  already  seen,  the  decree  did  not  in- 
clude either  of  the  first  century  gospels  ;  the  Gos- 
pel of  Paul,  the  Gospel  of  Peter,  the  Oracles  of 
Matthew ;  neither  did  it  touch  the  Gospel  of  the 
Hebrews. 

Jones  objects  to  the  Gospel  according  to  the 
Egyptians,  that  it  contradicts  the  canonical  gospels, 
in  representing  Salome  to  be  a  single  woman.  But 
it  will  be  found,  upon  examination,  that  the  objec- 
tion is  hastily  made.  Matt.  27.  56,  and  Mark  15. 
40,  are  cited  to  show  that  Salome  was  the  mother 
of  Zebedee  's  children ;  assuming  that  the  third 
woman  spoken  of  in  each  place,  as  present  at  the 
crucifixion,  was  the  same.  But  this  may  or  may 
not  have  been  the  case.  It  is  stated,  both  in  Mark 
and  Matthew,  that  many  women  were  there.  Be- 
cause each  historian  mentions  two  of  the  number 
alike,  it  by  no  means  follows,  that  the  third  was 
also  the  same. 

If  Salome  had  been  the  mother  of  the  two  apos- 
tles, James  and  John,  she  would  doubtless  have 
been  so  designated,  wherever  spoken  of. 

Before  leaving  the  Gospel  of  the  Egyptians,  it 
will  be  necessary  to  notice  a  mistranslation  of 
Jones,  made  for  the  purpose  of  bringing  this  gospel 
into  disrepute. 

He  makes  Clement  of  Alexandria  say,  Strom. 
3,  ch.  9, 

"The  things  which  follow,  spoken  to  Salome,  they  cite,  who  had 
rather  follow  any  thing,  than  the  true  canon  of  the  gospel,"  &c. 
— [Jones,  vol.  1,  page  208. 


86  SECOND    PERIOD — A.  D.  80  TO  A.  D.  120. 

The  inference  would  be  that  Clement  considered 
the  Egytian  Gospel  an  uncanonical  book. 
The  Greek  used  by  Clement  is, 

"Epipherousin  hoi  panta  mallon  ee  to  kata  teen  aleetheian  euang- 
geliko  stoikeesantes  kanoni,  phamenees  gar  autees,"  etc. 

"  They  cite,  who  rather  follow  anything,  than  what  is  according  to 
the  truth,  in  the  gospel  rule." 

The  Greek  word  kanon  meant,  literally,  a  rule  of  measurement; 
hence,  secondarily,  a  moral  rule.  It  was  not  used,  as  applied  to  the 
collection  of  New  Testament  books,  until  the  fourth  century;  while 
Clement  wrote  at  the  close  of  the  second. 

When  and  by  whom  written.  The  original  of 
this  gospel  may  have  been  in  use  among  the  Ther- 
apeutfe  of  Egypt,  a  long  time  before  the  introduc- 
tion of  Christianity,  the  passages  relating  to  Christ 
being  afterward  added.  Or  it  may  have  been  writ- 
ten in  another  country,  and  brought  into  Egypt, 
with  the  Christian  religion.  In  either  case  it  may 
be  dated  as  early  as  A.  D.  110  to  115. 

Doctrines.  We  find  no  evidence  that  this  gospel 
contained  the  doctrine  of  the  immaculate  concep- 
tion or  of  the  material  resurrection,  or  made  any 
allusion  to  the  miracles  of  Christ. 

RECAPITULATION. 

The  Gospel  of  the  Egyptians  was  very  ancient ; 
written  early  in  the  second  century ;  is  mentioned 
in  several  places,  and  fragments  given  by  Clement 
of  Alexandria,  A.  D.  200,  who  emphatically 
indorses  it,  although  Jones  disingenuously  at- 
tempts to  prove  otherwise.  The  gospel  taught 
abstemiousness  and  celibacy  and  gave  countenance 
to  the  Sabellian  form  of  the  doctrine  of  the  unity 


LOST    GOSPELS GOSPEL    OF    THE    EGYPTIANS.        87 

of  the  Godhead.  According  to  Jerome,  Origen  and 
Theophylact  of  the  ancients,  and  Grotius,  Erasmus, 
Dr.  Grabe,  Dr.  Mill,  and  others  of  the  moderns,  it 
was  written  before  the  Gospel  of  Luke,  and  in  the 
opinion  of  Drs.  Grabe  and  Mill,  and  other  eminent 
theologians,  before  either  of  the  canonical  gospels. 
Was  not  condemned  in  the  decree  of  Gelasius.  The 
objection  as  to  Salome  shown  to  be  untenable.  The 
gospel  probably  written  more  than  fifty  years  be- 
fore the  introduction  of  Christianity  into  Egypt ; 
the  Christian  religion  having  probably  been  intro- 
duced at  the  same  time  with  Mark's  gospel,  and 
with  the  establishment  of  the  monkish  system ; 
toward  the  close  of  the  second  century. 

The  story  of  Joseph  and  Mary  appears  not  to 
have  been  known  when  this  gospel  was  written. 
Neither  is  any  thing  said,  so  far  as  we  have  infor- 
mation of  its  contents,  of  the  miracles  of  Christ,  or 
of  the  material  resurrection. 


CHAPTER    VI. 

LOST  GOSPELS  OF  THE  SECOND  CENTURY.— Concluded. 


Other  Lost  Gospels. 

Gospel  of  Perfection — Gospel  of  Andrew — of  Bar- 
tholomew— OF  Philip — The  Syriag  Gospel — Gospel  of 
Eve — The  Gospel  of  Matthias — or  Judas — Other  Gospels 

4ND   UnOANONICAL   WRITINGS. 

The  Gospel  of  Perfection. — Epiphanius  alludes 
to  this  gospel  in  the  following  manner  : 

But  others  of  them  (the  Gnostics)  produce  a  certain  spurious  and 
suppositious  work,  to  which  work  they  have  given  the  name  of  the 
Gospel  of  Perfection;  which  really  is  no  gospel,  but  the  perfection  of 
sorrow;  for  all  the  perfection  of  death  is  contained  in  that  product  of 
the  deyiV— [Adv.  Hceres.    26.  2. 

Baring-Gould  classes  this  as  a  Pauline  gospel. 
It  was  regarded  as  sacred  by  the  Ophites.  Bauer 
thinks  it  the  same  as  the  Gospel  of  Eve.  But  they 
are  distinguished  by  Epiphanius.  Norton  says,  if 
it  ever  existed,  it  was  not  a  historical  work.' 

The  doubt  expressed  by  Norton,  as  to  the  exist- 
ence of  this  gospel,  might  well  be  indulged,  if  it 
depended  only  upon  the  assertions  of  Epiphanius. 
But  it  is  expressly  mentioned  in  the  Gospel  of  the 
Infancy,  one  of  the  oldest  pre-canonical  gospels 
which  have  been  preserved. 

(i)    Genuineness  of  the  Gospels,  vol.  3,  p.  222. 


LOST   GOSPELS — GOSPEL   OF   ANDREW.  89 

In  that  gospel,  after  a  lengthy  account  of  the 
miracles  performed  by  Christ  while  a  child  in  Egypt, 
it  is  added  : 

"And  the  Lord  Jesus  did  many  miracles  in  Egypt,  which  are 
neither  to  be  found  in  the  Gospel  of  the  Infancy,  nor  in  the  Gospel  of 
Perfection."— [/n/ancy,  ch.  25. 

Camerarius  supposed  that  Basilides  and  other 
Gnostics  used  this  gospel,  and  that  it  was  the  same 
with  the  Gospel  of  Philip.^  But  Epiphanius  distin- 
guishes between  them.  (See  Gospel  of  Philip.) 

Gospel  of  Andrew. — There  are  no  fragments  ex- 
tant of  the  Gospel  of  Andrew,  and  but  little  is 
known  of  it  beyond  the  fact,  that  it  was  condemned 
as  apocryphal  in  the  decree  of  Pope  Gelasius,  A.  D. 
494.  In  some  copies  of  the  decree,  however,  it  was 
not  mentioned. 

The  Gospel  of  Andrew  is  considered  by  Jones  and 
others  to  have  been  one  of  the  ''many"  referred  to 
in  the  preface  of  Luke.  It  is  thought  to  have  been 
alluded  to  by  Augustine  (A.  D.  420),  in  his  Prol.  in 
Matthaeum. 

Gospel  of  Bartholomew. — Strauss  refers  to  the 
Gospel  of  Bartholomew  as  one  of  those  ''always 
current,"  quoted  by  heretics  and  sometimes  by  or- 
thodox.' 

No  fragments  are  extant.  It  was  pronounced 
apocryphal  by  the  decree  of  Gelasius.  Was  counted 
by  Jerome,  Venerable  Bede  and  others,  among  those 
referred  to  in  Luke. 

(i.)    Fabricius,  Codex.  Apoc.  vol.  i,  p.  373.  Note. 

(2.)    New  Life  of  Jesus,  vol.  i,  p.  56.  ' 


90  SECOND    PERIOD A.  D.  80  TO  A.  D.    120. 

Some  have  thought  it  the  same  as  the  Hebrew 
Gospel  of  the  Nazarenes  ;  but  Jerome,  who  saw  and 
read  the  Gospel  of  the  Nazarenes,  spoke  of  the  Gos- 
pel of  Bartholomew  as  distinct  from  it. 

It  was  reported  that  Pantaenus,  when  sent  to 
India  to  preach  the  gospel,  found  that  Bartholomew 
had  preached  there  before  him,  and  had  left  the 
Gospel  of  Matthew  in  Hebrew ;  and  Jerome  says 
he  brought  it  back  with  him  to  Alexandria.  This 
has  been  thought  to  be  the  same  as  the  Gospel  of 
Bartholomew.  The  subject  is  involved  in  much 
confusion  and  uncertainty. 

Nicephorus  says,  Bartholomew,  while  in  India, 
dictated  the  Gospel  of  Matthew  to  them  out  of  his 
memory,  and  did  not  take  it  along  with  him.' 

Monsieur  Daille  supposed  the  Gospel  of  Barthol- 
omew was  forged,  a  short  time  before  Gelasius.^ 

Gospel  of  Philip. — The  following  notice  of  this 
gospel,  and  fragment  of  its  contents,  is  taken  from 
Epiphanius  on  Heresies,  ch.  25,  sec.  13. 

"They  (the  Gnostics)  laugh  at  the  conduct  of  the  monks,  and 
those  who  profess  chastity  and  virginity,  as  submitting  to  unnecessary 
hardships.  They  produce  a  forged  gospel,  under  the  name  of  the  holy 
Apostle  Philip;  in  which  it  is  written: 

"  '  The  Lord  hath  revealed  to  me  what  the  soul  must  say  when  it 
ascends  into  heaven,  and  what  answer  it  must  make  to  each  of  the 
celestial  powers:  I  knew  myself  and  gathered;  recollected  myself  on 
all  sides,  and  did  not  raise  children  for  the  devil,  (Archon,  prince  of 
this  world),  but  extirpated  all  his  principles,  and  I  have  gathered  my- 
self together,  the  scattered  members;  and  I  know  who  thou  art,  for  I 
am  one  of  the  celestial  number.  And  thus,'  says  that  book, '  she  is  set 
at  liberty.'  But  it  adds,  that  if  the  soul  be  found  to  have  propagated 
children,  it  is  obliged  to  stay  below,  till  she  shall  be  able  to  receive  and 
bring  those  children  to  herself." 

(I.)    Ecc.  Hist,  1,  4,  c,  3,  2. 

(2.)    De  Pseud.  Dion.  Areop.  c.  27. 


LOST  GOSPELS — GOSPEL  OF  PHILIP.        91 

It  is  not  safe  to  place  reliance  upon  these  accounts. 

Norton  says,  "  Epiphanius  is  a  writer  as  deficient 
in  plausibility,  as  in  decency  and  veracity."  '  He 
was  fond  of  indulging  in  obscenity,  when  treating 
of  the  doctrines  and  practices  of  heretics.^ 

Dupin  supposes  the  Gospel  of  Philip  was  made 
use  of  by  Basilides  and  Apelles,  and  by  the  Ebion- 
ites.^ 

If  Epiphanius  is  to  be  at  all  relied  upon,  there 
could  have  been  but  little  affinity  between  the  Gos- 
pel of  Philip  and  that  of  the  Hebrews,  or  Nazarenes. 

The  Gospel  according  to  Philip  is  mentioned  by 
Timotheus,^  as  one  of  the  new  books  which  the  im- 
pious Manichseus,  inspired  by  the  devil,  had  made. 
It  is  one  of  the  Pauline  gospels  of  Baring-Gould. 
Philip,  like  Paul,  is  said  to  have  been  an  apostle  of 
the  Gentiles. 

"This  Gospel,"  says  Baring-Gould,  "belongs  to  the  same  category 
as  those  of  Perfection,  and  of  Eve,  and  belonged,  if  not  to  the  Ophites, 
to  an  analogous  sect,  perhaps  that  of  the  Prodicians." — [Lost  and 
Hostile  Gospels,  p.  293. 

The  Syriac  Gospel. — This  was  probably  nothing 
but  the  Gospel  of  the  Hebrews  in  the  Syriac  lan- 
guage. It  is  said  to  have  been  used  by  Hegesippus, 
the  first  church  historian,  A.  D.  185. 

Gospel  of  Eve, — Is  another  of  the  gospels  of 
Epiphanius.  The  following  extract  is  from  his  fa- 
mous work  against  heresies. 

(i.)  Genuineness  of  the  Gospels,  by  Andrews  Norton,  1837,  vol.  2,  p.  211. 

(2.)  See  his  work,  adv.  Hasr.  26.  S. 

{3.)  History  of  the  Canon,  vol.  2. 

(4.)  In  Epist.  &.C.  p.  117. 


92  SECOND    PERIOD A.  D.  80  TO  A.  D.   120. 

"Some  of  these,  (the  Gnostics),  do  produce  a  certain  spurious  and 
forged  writing  which  they  call  the  Gospel  of  Perfection;— others 
have  the  impudence  to  produce  one  called  the  Gospel  of  Eve; — for  un- 
der her  name,  as  reported  to  have  received  great  discoveries,  revealed 
to  her  in  her  discourse  with  the  serpent,  they  propagate  their  princi- 
ples. 

"But  as  the  discourses  of  a  person  in  drink,  pretending  to  give  ad- 
vice, are  according  to  his  giddy  fancy,  not  equal,  but  some  of  them 
merry,  others  melancholy,  so  are  the  wicked  principles  of  these  impos- 
tors. For  they  are  led  away  with  certain  ridiculous  testimonies  and 
visions,  which  are  in  that  gospel  which  they  make  use  of.  They  pro- 
duce such  as  the  following: 

"  'I  stood  upon  a  very  high  mountain,  and  saw  one  man  very  tall 
and  another  short.  And  I  heard  a  voice,  as  it  were  of  thunder;  upon 
which  I  went  nearer  to  hear;  and  he  spake  to  me  saying,  lam  thou, 
and  thou  art  I;  and  again,  I  am  thou  and  thou  art  I;  and  where  thou 
art,  there  am  I;  and  I  am  in  all  places,  and  in  everything;  and  where- 
soever thou  wilt,  thou  Shalt  find  me,  and  in  finding  me  thou  findest 
thyself.'    Behold  the  doctrine  of  devils."— [46,  47. 

Other  pretended  quotations  are  made  from  this 
gospel,  which  can  scarcely  be  given  in  English.' 

Baring-Gould  dignifies  this  doubtful  production 
with  a  place  among  his  Pauline  gospels.^  He  thinks 
it  was  used  by  Marcus  the  Valentinian,  and  says  it 
contained  the  Alpha  Beta  stor}^  of  the  childhood  of 
Christ,  to  be  found  in  some  of  the  extant  gospels. 

Gospel  OF  Matthias. — There  are  no  fragments  of 
the  Gospel  of  Matthias  extant.  It  was  well  known 
by  the  ancients,  having  been  referred  to  by  Origen, 
Eusebius,  Ambrose  and  Jerome,  and  in  some  copies 
of  the  decree  of  Gelasius. 

Origen  calls  it  a  gospel  of  the  heretics.^ 

Jerome   and   Erasmus   include   it   among   those 

(i.)    See  the  Greek  text  of  Epiphanius.  adv.  Hir.  ch.  26,  sec.  2,  3,  and  5. 
(2.)    Lost  and  Hostile  Gospels,  p.  287, 
(3.)    Homil.  in  Luc.  i.  m  init. 


LOST   GOSPELS — GOSPEL   OF   JUDAS.  93 

which  they  think  were  written  before  Luke.  So 
also  Origen.  Venerable  Bede  was  of  the  same  opin- 
ion. Dr.  Grabe  and  Dr.  Mill  think  it  the  same  as 
the  Traditions  of  Matthias. 

Gospel  of  Judas  Iscariot. — Judas  also  had  his 
gospel. 

It  is  mentioned  by  Iren88us  as  follows  : 

"But  there  are  other  heretics  who  say  Cain  (was  delivered)  by  a 
heavenly  power,  and  who  acknowledge  Esau,  Corah  and  the  Sodomites, 
as  their  pattern;  who,  though  they  were  fought  against  by  the  Crea- 
tor, yet  received  no  damage  thereby;  for  Wisdom  took  from  them 
whatever  belonged  to  it.  These  things,  they  say,  Judas,  who  betrayed 
Christ,  carefully  obtained  the  knowledge  of;  and  as  he  was  the  only 
one  of  the  apostles  who  knew  the  truth,  he  accomplished  the  mystery 
of  betraying  Christ.  By  him  (Judas)  they  say,  all  things  in  heaven 
and  earth  were  dissolved;  and  according  to  their  views,  they  produce 
a  certain  forgery,  which  they  call  the  Gospel  of  J\ida,s"—[Adv.  Hosr.  1 
3L1. 

Epiphanius  says : 

"  They  will  have  him  to  be  their  relation,  and  esteem  him  to  have 
obtained  extraordinary  knowledge;  inasmuch  as  they  produce  a  cer- 
tain book  under  his  name,  which  they  call  the  Gospel  of  Judas." — 
{Ad'C.  Hoer.  38.  1. 

Mr.  Toland  having  spoken  of  the  gospel  with  some 
respect,  Jones  becomes  indignant,  and  calls  those 
who  use  it,  ''a  set  of  impious,  beastly,  profane 
wretches. "  He  must  have  accepted  the  statements 
of  Epiphanius  concerning  them,  which,  by  more 
moderate  writers,  are  rejected  as  malicious  slanders. 
Dr.  Lardner  refers  to  some  of  his  stories  concern- 
ing the  heretics,  as  ''fictions  of  Epiphanius. '" 

(I.)     Vol   4,  p.  397. 


94  SECOND    PERIOD — A.  D.  80  TO  A.  D.   120. 

Theodoret  speaks  of  this  gospel.'  Baring-Gould 
makes  it  a  Pauline  gospel.''  He  thinks  it  was  com- 
posed by  the  Cainites. 

Not  a  fragment  has  been  preserved,  outside  of  the 
writings  of  Irenseus  and  Epiphanius. 

OTHER   LOST  GOSPELS. 

The  following,  mentioned  by  various  writers,  are 
not  included  in  the  foregoing  list,  for  reasons  which 
will  be  given. 

Gospel  of  Apelles. — This  and  some  others  will 
be  treated  of  in  connection  with  the  persons  to  whom 
they  are  attributed.  (See  Apelles. ) 

The  Gospel  op  Barnabas  does  not  appear  to  be- 
long to  the  second  century. 

It  is  first  expressly  mentioned  in  the  decree  of 
Gelasius,  A.  D.  494.  It  has  been  supposed,  how- 
ever, by  some,  that  Clement  of  Alexandria  aUuded 
to  it,  when,  commenting  on  Psalms,  118.  19,  20,  he 
says  : 

"Barnabas,  expounding  this  saying  of  the  prophet,  thus  reasons: 
"  '  Although  there  are  many  gates  opened,  righteousness  is  the  gate 

which  is  in  Christ,  at  which  all  they  that  enter  shall  be  blessed.'  " — 

[Stromata.  6,  8. 

But  as  this  passage  is  not  in  the  Epistle  of  Barna- 
bas, but  is  in  the  first  Epistle  of  Clement  of  Rome 
to  the  Corinthians,  it  has  been  thought  by  Dr.  Grabe 
and  others,  that  Clement  of  Alexandria  made  a  mis- 
take in  the  citation.  Either  that,  or  both  Clements 
took  the  passage  from  the  Gospel  of  Barnabas. 

(i.)    Lib.  I,  Haer.  F.  c.  15. 
(2.)    Page  305. 


LOST  GOSPELS GOSPEL  OF  BARNABAS.       95 

Dr.  Grabe  found  also,  in  an  ancient  manuscript, 
another  citation,  as  follows  : 

"Barnabas  the  apostle  saith,  'He  who  prevails  in  unlawful  con- 
tests, is  so  much  the  more  unhappy,  because  he  goes  away,  having 
more  sin.'  " 

Dr.  Grabe  was  inclined  to  think  this  came  from 
the  Gospel  of  Barnabas.  Others  were  of  the  opin- 
ion that  it  was  in  the  lost  portion  of  the  Epistle  of 
Barnabas.  Since  the  discovery  of  the  entire  manu- 
script of  the  Epistle  by  Tischendorf ,  as  it  is  found 
not  to  contain  this  passage,  more  weight  is  now  to 
be  given  to  the  conjecture  of  Dr.  Grabe. 

Mr.  Toland,  in  the  '' Nazarenus,"  says  that  he 
saw  this  passage  in  substance,  in  an  Italian  manu- 
script, in  Holland,  entitled  ''The  True  Gospel  of 
Jesus  called  Christ,  a  new  Prophet  sent  by  God  to 
the  world,  according  to  the  relation  of  Barnabas  his 
Apostle . ' '  This  is  supposed  to  have  been  a  Moham- 
medan imposture  ,as  Mohammed  is ,  in  several  places , 
expressly  named  as  the  Paraclete,  or  promised  Com- 
forter . 

There  is  a  hypothetical  history  of  the  Gospel  of 
Barnabas,  which  may  be  worthy  of  attention. 

It  is  related  by  Theodorus  Lector,  Suidas,  Nice- 
phorus  and  others,  that,  in  the  reign  of  the  Emper- 
or Zeno,  the  remains  of  Barnabas,  the  apostle  and 
companion  of  Paul,  were  found  in  Cyprus,  under  a 
tree,  and  upon  the  breast  the  Gospel  of  Matthew  in 
Barnabas '  own  hand-writing.  The  book  was  carried 
to  the  emperor,  and  was  very  highly  esteemed  by 
him,  and  put  under  a  crown  in  his  palace.  There 
is  a  historical  incident  connected  with  this  story, 


96  SECOND    PERIOD — A.  D.   80  TO  A.  D.   120. 

which  gives  it  an  air  of  probability.  It  is  stated 
that  on  account  of  the  honor  which  attached  to  Cy- 
prus, by  virtue  of  this  discovery,  the  inhabitants, 
by  means  of  it,  prevailed  in  their  contest  with  the 
Bishop  of  Antioch,  so  that  their  metropolis  had  an 
independent  bishop,  not  subject  to  the  jurisdiction 
of  Antioch. 

The  hypothesis  was,  that  this  book,  thus  found 
on  the  breast  of  Barnabas,  was  an  interpolated  and 
corrupted  Gospel  of  Matthew,  and  was  henceforth 
called  the  Gospel  of  Barnabas. 

According  to  this,  one  of  the  gospels  became  so 
corrupted  and  interpolated  by  being  copied  by  an 
apostle,  that  it  became  necessary  for  the  head  of  the 
church  to  pronounce  it  apocryphal. 

Gospel  or  Harmony  of  Basilides. — (See  Basil- 
ides.) 

The  Clementine  Gospel  occupies  a  conspicuous 
place  in  the  work  of  Baring-Gould.  He  appears  to 
be  the  only  writer  who  has  given  this  name  to  the 
gospel  or  gospels  used  in  the  Clementines.  It  is. 
commonly  supposed  that  the  principal  gospel  made 
use  of  in  these  works,  was  that  of  the  Hebrews. 

Gospel  of  Cerinthus. — (See  Cerinthus.) 

Accounts  or  Genealogies  of  the  Desposyni. — 
The  Desposyni  is  the  term  made  use  of  by  Eusebius^ 
to  designate  those  relatives  of  Christ,  who  were  sup- 
posed to  keep  family  records  and  genealogies.  Fab- 
ricius  has  the  above  title  in  his  list  of  gospels. 


LOST    GOSPELS GOSPEL    OF    THE    GNOSTICS.         97 

Descent  from  the  Cross,  by  John. — One  of  the 
many  apocryphal  writings  of  uncertain  origin,  some- 
times classed  among  the  gospels. 

Gospel  of  the  Encratites. — Fabricius  and  others 
have  inferred  that  Epiphanius  ascribed  a  gospel  to 
to  the  sect  of  the  Encratites.  It  is  more  probable, 
however,  that  he  referred  to  the  Gospel  of  Tatian.^ 

The  Eternal  Gospel. — The  idea  of  the  Eternal 
Gospel,  was  taken  from  Revelation,  14,  6.  It  was 
thought  John  had  promised  an  eternal  gospel ;  and 
none  having  appeared ,  one  was  accordingly  brought 
to  light,  as  late  as  the  13th  century  ;  attributed  by 
some  to  John  of  Parma. 

Gospel  of  the  Gnostics  is  a  term  sometimes  used. 
The  Gnostics  had  various  gospels.  Epiphanius 
speaks  of  their  writing  "  The  Revelations  of  Adam, 
and  other  false  gospels." 

False  Gospels  op  Hesychius. — This  phrase  is 
found  in  the  decree  of  Pope  Gelasius,  wherein  cer- 
tain gospels  are  condemned  by  that  title.  What 
they  were,  is  uncertain.  Jerome  speaks  of  "  those 
books  which  go  under  the  names  of  Lucian  and 
Hesychius,  and  are  esteemed  through  the  perverse 
humors  of  some."  ^ 

The  Book  op  the  Helkesaites  is  spoken  of  by 
Epiphanius  and  Eusebius.  The  Helkesaites  affirm- 
ed, that  the  book  had  fallen  down  from  heaven; 
and  that  they  who  believed  and  observed  it,  should 
obtain  the  pardon  of  their  sins. 

(i.)    See  Epiph.  Hseres.  bk.  30,  13,  also  bks.  46  and  47. 
(2.)    Praefat.  in  Ev.  ad.  Damas. 


98  SECOND    PERIOD A.  D.  80  TO  A.  D.    120. 

Epiphanius  says,  it  described  Christ  as  a  power, 
whose  height  was  twenty- four  schoena,  or  Egyptian 
leagues ,  or  about  sixty-six  miles  ;  his  breadth  twenty- 
four  miles  and  his  thickness  in  proportion.  His 
limbs  and  feet  were  correspondingly  large.  Also, 
that  according  to  this  book,  the  Holy  Ghost  was  of 
the  female  sex,  and  like  Christ,  reaching  above  the 
clouds,  and  standing  between  two  mountains. 

Gospel  of  Justin. — Renan  employs  this  term  in 
referring  to  the  gospel  principally  used  by  Justin 
Martyr.  This  is  supposed  to  have  been  the  Gospel 
of  the  Hebrews,  or  the  Gospel  of  Peter,  which  may 
have  been  nearly  the  same. 

Gospel  op  James  the  Less. — This  is  spoken  of  by 
some  writers,  but  appears  to  be  none  other  than  the 
Protevangelion,  which  will  be  fully  considered  in  a 
subsequent  chapter. 

Gospel  of  Jude. — The  same  as  the  Gospel  of 
Judas  Iscariot. 

Gospel  op  the  Lord. — One  of  the  Lost  Gospels 
of  Rev.  S.  Baring-Gould.  He  says  the  Gospel  of 
the  Lord  was  used  by  Marcion ,  and  apparently  be- 
fore him  by  Cerdo^  It  may,  however,  be  affirmed 
with  much  confidence,  that  Marcion 's  Gospel  was 
not  used  before  his  time  ;  since  Marcion  is  univer- 
sally conceded  to  have  been  the  author  or  compiler 
of  it.  But  as  this  consisted  of  a  collection  of  nu- 
merous manuscripts,  it  is  possible  that  Cerdo  may 
have  used  a  collection,  consisting  of  a  portion  of 
the  same  manuscripts. 


LOST  GOSPELS GOSPEL  OF  LONGINUS,  ETC.    99 

Gospel  of  Lucius. — Such  a  title  is  to  be  seen  in 
the  list  of  Fabricius,  but  it  appears  to  be  one  of  the 
books  designated  as  the 

False  Gospels  op  Lucianus. — These  were  pro- 
nounced apocryphal  in  the  decree  of  Gelasius  ;  but 
as  in  the  case  of  the  False  Gospels  of  Hesychius, 
they  are  not  described  with  sufficient  certainty  to 
enable  us  to  identify  them. 

Gospel  of  Life. — This  is  mentioned  by  Fabricius, 
citing  Photius,  Cod.  85;  also  Timotheus,  Presb. 
C,  Politanus,  in  Epist.  (fee,  p.  117,  who  says: 
' '  The  impious  Manichseans,  following  him  (Manes), 
and  inspired  by  the  devil,  make  new  books,  such  as, 
(1.)  Evangelium  Vivum,"  etc. 

The  Legal  Priesthood  of  Christ  is  an  obscure 
book,  sometimes  spoken  of  as  a  gospel.  But  little 
is  known  of  its  contents. 

Gospel  of  Longinus. — Nothing  definitely  known 
concerning  it.     Probably  not  of  the  second  century. 

Gospel  of  Manes. — (Third  century.) 

Gospel  of  Marcion. — (See  Marcion.) 

Memorabilia  of  Justin. —  No  gospel,  though 
sometimes  alluded  to  as  such.  Same  as  the  ' 'Me- 
moirs," so  often  referred  to  by  Justin. 

Midwife  of  our  Savior. — Condemned  by  Gela- 
sius, which  appears  to  be  all  that  is  known  of  it. 

Manichee  Gospel. — (See  Gospel  of  Manes.) 

Gospel  of  Merinthus.  — Merinthus  was  only 
another  name  for  Cerinthus . 


100         SECOND    PERIOD A.  D.  80  TO  A.  D.  120. 

Passing  of  St.  Mary,  by  St.  John.  In  the  list 
of  Fabricius.     But  little  is  known  of  it. 

Persian  History  of  Christ.  —  Written  by 
Jerome  Xaverius,  from  the  Persian,  A.  D.  1600. 

Gospel  of  Scythianus. — Nothing  known  relat- 
ing to  it. 

Gospel  of  Simonides,  or  of  the  Simonians.  — 
(  See  Simon  Magus. ) 

Gospel  of  Thadd^us. — Rejected  by  Gelasius. 

Gospel  of  Tatian. — (See  Tatian.) 

Gospel  of  Truth. — (See  Valentinus.) 

OTHER  UNCANONICAL  WRITINGS  OF  THE  SECOND  CEN- 
TURY. 

Besides  the  foregoing  gospels,  there  appeared  in 
the  second  century ,  a  large  number  of  other  writings 
relating  to  Christ  and  his  apostles  ;  Acts,  Epistles, 
Revelations,  etc.  Fabricius  gives  a  list,  alphabeti- 
cally arranged,  of  Apocryphal  Acts  of  the  Apostles, 
36  in  number  ;  among  which  are  the  Acts  of  Peter, 
Acts  of  Peter  and  Andrew,  Acts  of  John,  Acts  of 
St  Mary,  etc. 

Then  there  was  the  Apocalypse  of  Peter,  Apoca- 
lypse of  John,  (another),  Apocalypse  of  Paul,  Bar- 
tholomew, etc. 

These  were  subsequently  called  apocryphal ;  a 
term,  meaning,  at  first,  only  hidden  ;  but  which, 
afterward,  when  the  books  had  been  for  some  time 
laid  aside  and  disused,  came  to  be  looked  upon  as  a 
term  of  reproach. 


CHAPTER     VII. 

THE       AGE      OF       MIRACLES. 


Apollonius  of  Tyana. 

Apollonius  Tyaneus,  one  of  the  most  remarkable 
characters  of  history,  was  born  two  years  before  the 
commencement  of  the  Christian  era.  He  lived  a 
hundred  years,  witnessed  the  reign  of  a  dozen  Ro- 
man emperors,  and  during  his  long  and  brilliant 
career,  sustained  the  role  of  a  philosopher,  teacher, 
traveler,  religious  reformer  and  worker  of  miracles. 

The  most  of  our  information  concerning  him  is 
derived  from  his  biography,  written  in  Greek,  by 
Flavins  Philostratus,  in  the  year  210.  It  was  com- 
posed at  the  request  of  the  beautiful  and  gifted  Julia 
Domna,  wife  of  the  Emperor  Septimius  Severus. 

As  soon  as  Julia  was  made  empress ,  she  gathered 
around  her  the  finest  intellects  and  the  greatest  ora- 
tors of  the  day.  Among  them  were  Dion  Cassius, 
the  historian,  the  eminent  lawyers,  Paulus,  Papi- 
nian  and  Ulpian,  and  the  learned  sophist  and  schol- 
ar, Philostratus.  It  was  under  such  auspices  that 
the  life  of  Apollonius  was  written.  The  work  has 
attracted  much  attention,  and  has  been  translated 
into  various  languages. 


102  SECOND    PERIOD — A.  D.  80  TO  A.  D.  120. 

In  England  in  1680,  Charles  Blount,  the  deist, 
commenced  a  translation ,  and  had  proceeded  as  far 
as  the  first  two  books,  which  he  published  with  ex- 
tensive notes,  when  he  seems  to  have  become 
alarmed  at  the  opposition  of  the  ecclesiastics  of  his 
day,  and  did  not  further  prosecute  the  work. 

In  his  pre  face, Blount  refers ,  in  his  quaint  manner, 
to  the  supposed  opposition  of  the  book  of  Philos- 
tratus  to  the  Christian  Scriptures.  ''  Philostratus 
does  not,' '  says  he,  ''  anywhere  so  much  as  mention 
the  name  of  Christ ;  and  if  one  heathen  writer, 
Hierocles,  did  make  an  ill  use  of  this  history,  by 
comparing  Apollonius  to  Christ,  what  is  that  to 
Philostratus?  Now  as  to  myself,"  he  continues,  "  I 
am  so  far  from  comparing  him  to  our  blessed  Sav- 
ior, or  from  giving  credit  to  any  new  miracles,  that 
my  daily  request  to  God  is,  to  give  me  faith  enough 
to  believe  the  old." 

In  the  year  1809,  the  Rev.  Edward  Berwick,  Vicar 
of  Leixslip,  in  Ireland,  translated  the  whole  eight 
books  of  Philostratus  ;  the  celebrated  Lardner  hav- 
ing in  the  mean  time  given  his  opinion,  that  the 
work  was  not  intended  to  antagonize  the  New  Tes- 
tament. 

Let  us  now  open  this  celebrated  book  of  Philos- 
tratus, and  take  a  brief  survey  of  its  contents. 

He  commences  by  giving  an  account  of  the  mate- 
rials from  which  the  work  was  composed  ;  stating 
that  he  obtained  them  from  the  different  cities  and 
temples,  from  tradition,  and  from  the  epistles  of 


AGE  OF  MIRACLES APOLLOXIUS.        103 

Apollonius,  '^  addressed  to  kings,  and  sophists,  and 
philosophers  ;  to  Elians,  Delphians,  Indians  and 
Egyptians."  Also  that  he  had  made  use  of  the 
book  of  Maximus  the  ^gaBan,  the  biography  writ- 
ten by  Damis  the  Assyrian,  who  had  accompanied 
Apollonius  in  his  travels,  and  a  work  written  by 
one  Meragenes. 

The  following  is  an  epitome  of  the  biography,  as 
given  by  Philostratus. 

LIFE  OF  APOLLONIUS. 

Apollonius  was  born  at  Tyana,  a  town  founded  by  Greeks,  in  Cap- 
padocia. 

Before  his  birth,  Proteus,  an  Egyptian  god,  appeared  to  his  mother. 
She  asked  the  god,  whom  she  should  bring  forth.  To  which  he  replied, 
"  Thou  shalt  bring  forth  me."  Apollonius  was  born  in  a  meadow,  un- 
der a  temple  since  dedicated  to  him.  When  his  mother  was  near  the 
time  of  her  delivery,  she  was  warned  in  a  dream  to  go  and  gather 
flowers  in  a  meadow.  When  she  came  there,  while  her  maidens  were 
dispersed  up  and  down,  employed  in  their  several  amusements,  she 
fell  asleep  on  the  grass.  While  thus  situated,  a  flock  of  swans  that 
was  feeding  in  the  meadow,  formed  a  chorus  around  her,  and  clapping 
their  wings,  as  their  custom  is,  sang  in  unison,  while  the  air  was  fan- 
ned by  a  gentle  zephyr.  At  the  same  time,  her  son  was  born.  The  na- 
tives of  the  place  affirm  that  at  the  instant  of  his  birth,  a  thunderbolt, 
which  seemed  ready  to  fall  upon  the  ground,  rose  aloft,  and  suddenly 
disappeared. 

All  the  people  of  the  country  said  he  was  the  son  of  Jupiter;  but 
he  constantly  called  himself  the  son  of  Apollonius. 

As  he  grew  up,  he  gave  signs  of  great  strength  of  memory,  and  per- 
severing application. 

The  eyes  of  all  were  attracted  by  his  beauty. 

His  youth  was  spent,  partly  in  Tarsus,  and  partly  in  ^gse,  where 
he  enjoyed  the  conversation  of  Plato,  Chrysippus  and  Aristotle.  He 
was  an  enthusiastic  admirer  and  devoted  follower  of  Pythagoras.  He 
declined  eating  anything  that  had  life,  living  exclusively  on  fruits. 


104  SECON-D  PERIOD A.  D.   80  tO  A.   D.   120. 

and  other  productions  of  the  earth.  His  fame  was  spread  far  and 
near.  While  in  his  youth,  he  lost  his  parents,  and  buried  them  in  his 
native  town,  Tyana.    He  resolved  never  to  marry. 

As  a  true  disciple  of  Pythagoras,  he  maintained  silence  for  five 
years.  Opposes  hot  baths.  Wherever  he  goes  he  reforms  religious 
worship. 

His  probationary  term  of  silence  having  expired,  he  resolves  to 
travel  to  India,  and  visit  the  Brahmins  and  Germanes,  and  converse 
with  the  magi  inhabiting  Babylon  and  Susa;  saying  it  was  his  duty  to 
go  where  wisdom  and  his  guardian  angel  led  him.  While  on  this  jour- 
ney, he  acquired  from  the  Arabians  a  knowledge  of  the  language  of 
animals;  an  art  for  which  others  of  the  ancients  were  celebrated; 
Melampus,  Teresius,  and  Thales  Milesius. 

Entering  the  territories  of  Babylon,  he  had  an  interview  with  the 
satrap.  He  continued  his  journey,  interpreting  to  Damis,  his  compan- 
ion, dreams  and  visions,  by  the  way.  Then  we  have  an  account  of 
Babylon,  with  its  royal  mansions,  covered  with  brass,  and  the  apart- 
ments and  porticos,  adorned  with  silver,  with  tapestry  of  gold,  and 
with  beaten  gold. 

Apollonius  enters  the  king's  palace,  conversing  with  Damis,  and 
not  noticing  at  all  the  splendid  things  surrounding  him.  He  was  re- 
ceived with  honor  by  the  king,  Bardanes,  who  invited  him  to  join  in 
the  sacrifice  he  was  then  preparing,  of  a  white  horse  of  the  Nissean 
plains,  to  be  offered  to  the  sun,  adorned  as  if  in  a  solemn  procession. 
Apollonius  declined;  but  sacrificed  to  the  sun  with  frankincense,  and 
then  retired;  lest  he  should  be  made  a  partaker  in  the  shedding  of 
blood. 

He  visits  India,  and  is  well  received  by  Phraotes,  the  king.  He  is 
offered  money  by  both  these  kings,  but  refuses  to  receive  it. 

We  must  not  omit  to  mention,  that  while  on  this  journey  to  India, 
Damis,  the  companion  of  Apollonius,  saw  on  Mt.  Caucasus,  the  very 
chains  with  which  Prometheus  had  been  bound. 

They  arrive  at  the  wonderful  hill  occupied  by  the  Brahmins.  The 
sages  communicate  freely  with  Apollonius,  who  participates  in  their 
ablutions  and  ceremonies.  Philostratus  relates,  that  when,  with 
staves  uplifted,  the  Brahmins  struck  the  earth  all  together,  they  made 
it  heave  and  swell  like  waves  of  the  sea,  and  they  themselves  were 


AGE  OF  MIRACLES — APOLLONIUS.       105 

elevated  to  the  height  of  almost  two  cubits  above  it.  There  they 
would  dance  awhile  in  chorus,  and  then  descend  together,  larchus, 
the  chief  of  the  Brahmins,  declares  that  Apollonius  was,  in  a  previous 
life,  a  pilot  of  an  Egyptian  vessel.  Apollonius  admits  it  to  be  true, 
and  gives  some  account  of  his  life  as  a  pilot. 

Then  comes  a  feast,  given  by  the  king  and  Brahmins.  Four  Pyth- 
ian tripods,  like  those  described  in  Homer,  came  forward  of  their  own 
accord.  Then  advanced  cupbearers  of  black  brass,  like  the  Gany- 
medes  and  Pelops  of  the  Greeks.  The  earth  strewed  under  them 
herbs,  softer  than  beds.  Bread  and  fruits,  and  the  vegetables  of  the 
season,  together  with  the  dainties  used  at  second  courses,  came  of 
themselves,  each  in  order,  better  dressed  than  they  could  be  by  our 
cooks.  The  cupbearers  of  brass  mixed  the  wine  and  the  water  for 
the  company,  which  they  presented,  in  small  cups,  to  every  guest. 

larchus  cures  the  lame,  and  the  blind,  and  performs  many  other 
miracles. 

Apollonius  returns  home  by  going  south  to  the  sea,  thence  by  ves- 
sel, up  the  Euphrates  to  Babylon,  thence,  by  way  of  Antioch,  to  Cy- 
prus and  Paphos. 

He  goes  to  Ephesus.  People  flock  about  him.  Certain  prophecies 
from  the  oracles  at  Coryphon,  Didyme  and  Pergamos,  in  his  favor, 
spread  abroad.  Ambassadors  come  to  him  from  several  cities.  He 
predicts  the  plague,  and  tells  what  is  going  on  at  a  distance. 

The  plague  raging  at  Ephesus,  ambassadors  were  sent  to  him  at 
Smyrna,  entreating  him  to  come  to  their  assistance.  Apollonius 
said,  "I  think  the  journey  is  not  to  be  delayed."  No  sooner  had  he 
uttered  these  words,  than  he  was  at  Ephesus.  There  he  put  an  end 
to  the  plague,  by  having  the  people  stone  a  demon,  which  took  var- 
ious forms. 

He  travels  through  Greece.  At  Athens,  casts  out  an  evil  spirit 
from  a  youth.  As  soon  as  Apollonius  fixed  his  eyes  upon  him,  the 
demon  broke  out  into  the  most  angry  and  horrid  expressions,  and 
then  swore  he  would  depart  out  of  the  youth.  Apollonius  rebuked 
him,  commanded  him  to  come  out,  and  told  him  to  give  a  visible 
sign.  Immediately  the  demon  cried  out,  "I  will  make  that  statue 
tremble;"  to  which  he  pointed,  standing  in  a  royal  portico.      Where- 


106         SECOND    PERIOD A.  D.   80  TO  A.  D.    120. 

upon  the  statue  first  began  to  shake,  then  totter,  and  finally  tum- 
bled down. 

Apollonius  visits  the  temples  of  Greece,  and  reforms  their  religious 
rites  and  ceremonies. 

At  Corinth,  Menippus,  one  of  his  disciples,  a  young  Lyeian,  was  in 
love  vrith  a  beautiful  and  intelligent  woman,  whom  he  was  soon  to 
marry.  Apollonius  goes  as  a  guest  to  the  wedding.  When  every- 
thing is  ready,  Apollonius  announces  that  the  woman  is  one  of  the 
Empusse,  who  pass  under  the  name  of  LamisD  and  Larvae.  Upon 
this  announcement,  everything  vanished  into  thin  air;  the  gold  and 
silver  vessels,  cupbearers  and  cooks,  and  the  whole  domestic  appara- 
tus. Whereupon  the  phantom,  appearing  as  if  in  tears,  begged  not 
to  be  tormented,  nor  forced  to  make  a  confession.  But  Apollonius 
was  peremptory,  and  she  confessed  to  being  an  Empusa,  and  that  she 
had  pampered  Menippus  with  rich  dainties,  for  the  express  purpose 
of  devouring  him.  Philostratus  says,  "I  have  been  necessarily  in- 
duced to  mention  this  transaction,  as  it  was  one  of  the  most  celebra- 
ted performances  by  Apollonius,  and  as  it  happened  in  the  center  of 
Greece,  many  were  acquainted  with  it." 

Having  traveled  all  over  Greece,  he  next  went  to  Kome.  As  Nero 
was  persecuting  philosophers,  his  companions  became  frightened,  and 
nearly  all  left  him.  At  Rome,  he  was  accused  of  treason.  The  ac- 
cuser came  forward,  holding  in  his  hand  a  roll,  on  which  had  been 
written  the  accusation.  When  the  roll  was  unfolded,  lo  and  behold, 
neither  letter  nor  character  was  to  be  seen. 

A  girl,  when  about  to  be  married,  "seemingly  died,"  says  the  bio- 
grapher, and  the  funeral  procession  was  on  its  way  to  bury  her.  She 
was  of  a  consular  family,  and  all  Rome  condoled  with  the  young  hus- 
band. Apollonius,  meeting  the  procession,  said  to  the  attendants, 
"Set  down  the  bier,  and  I  will  dry  up  the  tears  which  you  are  shed- 
ding for  the  maid."  He  touched  the  young  woman,  and  uttering  a 
few  words  over  her,  in  a  low  tone  of  voice,  he  wakened  her  from  that 
death  with  which  she  seemed  to  be  overcome.  The  relatives  of  the 
girl  presented  him  with  a  hundred  and  fifty  thousand  drachmas, 
which  he  settled  upon  the  bride,  as  a  marriage  portion. 

"It  is  difficult  to  me,"  adds  Philostratus,  "as  it  was  to  all  who  were 
present,  to  ascertain  whether  Apollonius  discovered  the  vital  spark, 


AGE  OF  MIRACLES — APOLLONIUS.       107 

which  had  escaped  the  faculty,  (for  it  was  raining  at  the  time,  which 
caused  a  vapor  to  rise  from  her  face),  or  whether  he  cherished  and 
brought  back  her  soul,  which  to  all  appearances  was  extinct." 

Apollonius  visits  Spain  and  Africa,  and  thence  returns  to  Italy  and 
Sicily.  At  Syracuse  he  makes  a  prediction,  concerning  the  three  em- 
perors which  Kome  was  soon  to  have,  which  was  fully  verified  in  Gal- 
ba,  Vitellius  and  Otho.  He  again  travels  through  Greece.  Leaving 
one  vessel,  and  taking  another,  the  one  he  leaves  is  shipwrecked.  He 
goes  to  Egypt.  Arriving  at  Alexandria,  he  declares  a  convicted  man 
innocent.  A  further  examination  proves  him  to  be  so,  and  his  life  is 
saved. 

At  Alexandria,  he  has  an  interview  with  Vespasian,  who,  on  his  way 
to  Kome  from  Judea,  where  he  had  been  carrying  on  the  Jewish  war, 
goes  to  Egypt  on  purpose  to  visit  Apollonius. 

While  Apollonius  was  in  this  part  of  Egypt,  a  tame  lion  coming  up 
to  him,  and  paying  him  special  attention,  Apollonius  stated  to  the  peo- 
ple, that  the  lion  wanted  him  to  tell  them  by  what  human  soul  he  was 
inhabited.  He  tells  them  it  is  the  soul  of  Amasis,  who  was  formerly 
king  of  Egypt,  in  the  district  of  Sais.  The  moment  the  lion  heard  this, 
he  roared  in  a  piteous  strain,  crouching  on  his  knees,  and  at  the  same 
time,  bursting  into  tears.  The  lion  was  then  dressed  in  collars  and 
garlands,  and  sent  into  the  interior  parts  of  Egypt,  accompanied  all 
the  way  with  the  sound  of  flutes,  and  the  singing  of  hymns. 

Journeying  into  the  interior  of  Ethiopia,  Apollonius  visits  the 
gymnosophists.  To  show  they  could  perform  wonders  as  well  as  the 
Brahmins,  Thespesion,  their  leader,  said  to  an  elm  tree  near  the  one 
under  which  they  were  sitting,  "Salute  Apollonius,  O  tree."  No 
sooner  were  the  words  uttered,  than  the  tree  saluted  him;  speaking 
in  a  voice  which  was  articulate,  and  resembled  that  of  a  woman. 

Titus,  having  been  declared  emperor  of  Rome,  requested  Apollon- 
ius to  meet  him  at  Argos.  On  his  arrival,  Titus  embraced  him,  and 
said  he  had  a  letter  from  his  father,  Vespasian,  wherein  he  said,  he 
considered  that  Apollonius  was  his  benefactor,  to  whom  they  were 
under  many  obligations. 

Apollonius  again  travels  through  Greece  and  Italy.  In  the  Helles- 
spont,  he  drove  out  the  wandering  Egyptians  and  Chaldeans,  who, 


108         SECOND    PERIOD A.  D.   80  TO  A.  D.    120. 

for  their  own  gain,  operating  on  the  fears  of  the  people,  who  were 
dreading  earthquakes,  were  collecting  money,  on  pretense  of  making 
costly  sacrifices. 

He  now  took  up  his  residence  at  the  grove  of  Smyrna,  on  the  banks 
of  the  Meles,  where  he  discoursed  of  fate  and  necessity.  Knowing 
that  Nerva  was  to  succeed  Domitian,  he  spoke  of  it  as  a  matter  of 
public  notoriety;  and  showed  that  tyrants  themselves  were  unable  to 
resist  the  decrees  of  fate. 

Some  of  his  expressions  having  been  repeated  to  Domitian,  Apollo- 
nius  was  cited  to  appear  before  him.  Before  receiving  the  summons, 
however,  he  was  apprised  of  it  by  his  guardian  spirit,  and  started  at 
once  for  Italy.  Arriving  at  Rome,  he  is  brought  before  the  emperor, 
and  is  accused,  with  great  violence,  of  being  an  enchanter.  Is  taken 
to  prison.    Discourses  encouragingly  to  his  fellow  prisoners. 

Being  brought  before  the  emperor,  he  talks  with  so  much  boldness, 
that  Domitian  orders  his  hair  and  beard  to  be  cut  off,  and  that  he  be 
sent  back  to  prison,  loaded  with  chains,  and  be  cast  among  the  vilest 
felons.    He  was  now  nearly  a  hundred  years  old. 

Damis,  who  was  also  in  prison,  asked  him  when  he  would  be  at  lib- 
erty. "To-morrow,"  answered  ApoUonius,  "if  it  depends  on  the 
judge;  this  instant,  if  it  depends  on  myself."  Saying  this,  he  drew 
his  leg  out  of  the  fetters,  and  said  to  Damis,  "  You  see  the  liberty  I 
enjoy."    He  then  put  his  leg  in  the  fetters  again. 

He  goes  to  the  tribunal,  to  make  his  defense.  Domitian  perused  the 
indictment,  sometimes  in  great  wrath,  sometimes  with  more  compos- 
ure. "I  think,"  says  Philostratus,  "  we  may  represent  Domitian  to 
our  minds,  as  a  man  highly  incensed  at  the  laws,  for  ever  having  suf- 
fered such  things  as  tribunals  to  be  constructed.  ApoUonius  was  re- 
quired to  enter  the  tribunal,  free  from  amulet,  book  or  charm,  or  any 
writing  whatever.  As  he  went  into  the  room,  he  did  not  once  look  at 
the  emperor.  He  was  commanded  to  look  at  Domitian,  as  the  god  of 
men.  ApoUonius  lifted  his  eyes  to  the  vaulted  arch  of  the  court,  and 
by  his  gesture  showed  that  they  were  turned  to  Jupiter.  The  water 
was  then  measured  into  the  clepsydra,  the  dropping  from  which  was 
to  measure  the  time  of  his  defense. 

There  were  four  articles  of  accusation. 


AGE  OF  MIRACLES APOLLONIUS.        109 

The  accuser  thus  began:  "  What  is  the  reason,  Apollonius,  you  do 
not  wear  the  same  kind  of  garments  as  other  men?" 

"Uecause,"  replied  he,  "the  earth,  which  supplies  me  with  food, 
supplies  me  also  with  raiment;  and  by  wearing  garments  derived  from 
it,  I  offer  no  injury  to  miserable  animals." 

2.  "Why  do  men  call  you  a  god?" 

"Because,"  said  he,  "every  man  that  is  good,  is  entitled  to  the  ap- 
pellation." 

3.  How  could  he  f ortell  the  plague  at  Ephesus  ?  Answer,  "  By  liv- 
ing on  a  lighter  diet  than  other  men." 

4.  "Tell  me,  Apollonius,"  said  the  accuser,  "on  whose  account  you 
sacrificed  a  boy  on  the  day  you  left  your  house  and  went  into  the  coun- 
try?" "If  it  can  be  proved,"  replied  Apollonius,  "that  I  left  my 
house  on  the  day  alluded  to,  I  will  grant  my  being  in  the  country,  and 
offering  the  sacrifice  in  question;  but  it  shall  require  persons  of  both 
credit  and  character  to  substantiate  the  fact."  Thereupon  a  shout  of 
applause  arose  from  the  spectators;  and  Domitian  himself,  being  af- 
fected by  the  strength  and  ingenuity  of  his  answers,  said,  "  I  acquit 
you  of  the  crimes  laid  to  your  charge,  but  here  you  shall  stay  until  I 
have  had  some  private  conversation  with  you." 

Apollonius  replied,  "  You  can  detain  my  body,  but  not  my  soul;  and 
I  will  add,  not  even  my  body;  for  as  Homer  says, 

'Not  even  thy  deadly  spear  can  slay  me 
Because  I  am  not  mortal,'  " 

While  uttering  these  words,  he  vanished  from  the  tribunal. 

Damis  had  gone  to  Puteoli,  where  he  and  Demetrius  the  philoso- 
pher, a  friend  of  Apollonius,  were  on  that  day,  musing  and  walking 
together,  on  the  seashore,  celebrated  by  the  story  of  Calypso. 

They  had  little  or  no  hope  of  ever  seeing  Apollonius  again.  Tired 
with  their  walk,  they  sat  down  in  a  Nymphseum,  a  building  adorned 
with  statues  of  the  nymphs,  wherein  was  a  cistern  of  white  marble, 
containing  a  living  spring  of  water,  which  never  rose  above,  and  was 
never  drawn  below  its  margin.  They  v/ere  talking  listlessly,  while 
sorrow  filled  their  hearts,  when  suddenly  Apollonius  appeared  before 
them.  It  was  on  the  same  day  of  the  trial,  though  Puteoli  was  more 
than  three  days  journey  from  Rome.    Demetrius  wished  to  know  if 


110  SECOND    PERIOD A.  D.  80  TO  A.  D.  120. 

he  was  alive,  Apollonius  stretched  out  his  hand,  and  commanded  him 
to  take  it,  to  assure  himself  that  he  was  still  living. 

He  returned  to  Greece,  and  traveled  through  all  the  cities,  teaching 
the  crowds  who  flocked  to  see  him. 

While  Domitian  was  being  assassinated  at  Rome,  by  Stephanus, 
Apollonius  was  walking  and  talking,  disputing  among  the  trees,  in 
one  of  the  xystas  of  Ephesus.  It  was  about  mid-day.  Suddenly 
Apollonius  let  his  voice  fall,  as  if  alarmed  at  something.  He  then 
went  on,  conversing  in  a  lower  tone.  Then  became  quite  silent.  Soon 
after,  fixing  his  eyes  steadfastly  on  the  earth,  and  advancing  three  or 
four  steps,  he  cried  out,  "Strike  the  tyrant;  strike;"  as  if  actually  wit- 
nessing some  occurrence. 

All  Ephesus  was  astonished  at  what  was  heard,  there  being  a  large 
concourse  present.  But  Apollonius,  after  stopping  some  time,  cried 
out,  "  Keep  up  your  spirits,  O  Ephesians,  for  this  day  the  tyrant  is 
killed.  And  why  do  I  say  this  day?  At  this  very  moment,  while  the 
words  are  in  my  mouth,  I  swear  it  by  Minerva,  the  deed  is  done." 
Then  he  remained  silent. 

This  is  the  account  of  Philostratus,  The  same  transaction  is  related 
by  Dion  Cassius,  with  such  variation  of  details  as  is  supposed  to 
strengthen  statements  of  that  kind.  That  authors  account  is  as  fol- 
lows: 

On  the  very  day — nay,  the  moment  Domitian  was  assassinated,  as 
it  was  afterward  known  upon  a  most  exact  search  into  the  matter, 
Apollonius  Tyaneus  got  up,  whether  it  was  in  the  city  of  Ephesus  or 
elsewhere,  upon  a  very  high  stone,  and  calling  the  people  together- 
cried  out  with  a  loud  voice,  "  Courage,  Stephanus,  courage!  strike  the 
murderer.  Thou  hast  struck  him;  thou  hast  wounded  him;  thou  hast 
killed  him."  "As  incredible  as  the  fact  seems  to  be,"  says  the  historian, 
"it  is  no  less  true." — [Manning's  Dion  Cassius,  vol.  2,  p  92. 

This  testimony  of  Dion  Cassius  is  more  important  from  the  fact 
that  he  was  no  admirer  of  Apollonius,  but,  in  another  part  of  his 
history,  puts  him  down  as  an  impostor  and  a  magician.  lie  com- 
plains of  Caracalla,  that  he  was  such  a  favorer  of  impostors  and  ma- 
gicians, that  he  paid  great  honors  to  the  memory  of  Apollonius  of 
Cappadocia,  and  raised  a  monument  to  him.— [Dion  Cassius,  vol.  2,  p. 
327. 


AGE  OF  MIRACLES APOLLOXIUS.     •  111 

Baronius  supposes  the  assassination  of  Domitian  to  have  been  com- 
municated to  Apollonius,  by  a  demon. 

The  time  was  now  approaching  which  was  to  terminate  the  career 
of  this  remarkable  man.  Nerva  having  sent  a  letter  to  the  philoso- 
pher, requesting  him  to  come  to  Rome  and  give  him  his  advice,  Apollo- 
nius replied  as  follows: 

"We  will  converse  together,  O  emperor,  during  a  long  time,  where 
we  will  neither  command  others,  nor  will  others  command  us." 

This  letter  was  afterward  construed  to  mean,  that  Apollonius  was 
about  to  leave  this  world,  and  that  Nerva's  reign  was  to  be  short. 

"Here,"  says  Philostratus,  "ends  the  history  of  Apollonius  the  Tya- 
nean,  as  written  by  Damis  the  Assyrian.  Concerning  the  manner  of 
his  death,"  he  continues,  "if  he  did  die,"  various  are  the  accounts. 

"Some  say  he  died  at  Ephesus,  waited  on  by  two  handmaids,  to  one 
of  whom  he  gave  her  freedom,  f orseeing  it  would  be  better  for  the 
other  to  remain  where  she  was. 

"  Some  say  he  entered  the  temple  of  Minerva  at  Lindus,  and  there 
disappeared." 

Others  affirm  that  his  exit  was  made  at  Crete,  in  a  still  more  extra- 
ordinary way.  The  temple  of  Dictyma.at  Crete,  was  under  the  protec- 
tion of  dogs,  who  took  care  of  the  riches  laid  up  in  it.  When 
Apollonius  entered  the  temple,  the  dogs  did  not  bark  at  him  as  they 
did  at  others,  but  received  him  with  fawning  affection.  The  priests 
who  had  the  care  of  the  temple,  seeing  this,  seized  Apollonius,  and 
bound  him;  thinking  him  a  magician,  or  a  robber.  About  midnight, 
he  freed  himself  from  his  chains,  and  called  the  priests,  to  show  that 
he  did  nothing  in  secret.  Then,  going  to  the  gates  of  the  temple,  he 
found  them  open.  As  soon  as  he  entered  them,  they  shut  of  them- 
selves, as  they  had  been  before,  and  the  temple  resounded  with  the 
singing  of  many  virgins;  the  burden  of  whose  song  was,  "Leave  the 
earth;  come  to  heaven;  come,  come!" 

After  his  death,  he  appeared  at  Tyana,  to  a  young  man  who  had 
doubted  the  immortality  of  the  soul,  and  discoursed  with  him  upon 
the  subject.  The  young  man  cried  out,  "  I  believe  you  now."  He 
had  often  requested  Apollonius  to  appear  to  him,  and  he  finally  did  so. 

Here  ends  the  history  by  Philostratus.      Suidas 
and  Eudocia  inform  us  that  a  life  of  Apollonius 


112         SECOND    PERIOD — A.  D.  80  TO  A.  D.    120. 

was  written  also,  by  one  Soterichus  Oasites. 

For  several  centuries  after  his  death  Apollonius 
was  worshiped  as  a  god,  in  many  parts  of  the- 
world.  Not  only  did  Caracalla  build  him  a  temple, 
but  Alexander  Severus  held  him  in  such  esteem 
that  he  had  his  statue  in  his  private  closet.  On 
account  of  Apollonius,  Tyana  was  held  sacred,  and 
exempted  from  the  jurisdiction  of  governors  sent 
from  Rome. 

Roman  emperors  have  not  refused  him  the  same 
honors  as  were  paid  to  themselves ;  and  Gibbon 
relates  that  when  Aurelian  took  the  town  of  Tyana, 
"a  superstitious  reverence  induced  him  to  treat 
with  lenity  the  countrymen  of  Apollonius  the  phil- 
osopher." 

M.  Bayle  remarks  that  Apollonius  was  worshiped 
in  the  beginning  of  the  fourth  century,  under  the 
name  of  Hercules,  and  refers  to  Vopiscus,  Euse- 
bius  and  Marcellinus,  to  show  that  the  people  of 
Tyana  had  not  left  off  the  worship  of  Apollonius  in 
the  beginning  of  the  fourth  century.  His  image 
was  set  up  in  many  temples.  Roman  emperors 
encouraged  it. 

Lampridius  states  that  Christ  was  really  wor- 
shiped by  some  of  the  later  heathen  emperors,  to- 
gether with  Abraham,  Orpheus,  and  Apollonius; 
these  being  all  looked  upon  as  holy  men,  and 
tutelary  genii. ^ 

Albert  Reville  says,  *'Tlie  universal  respect  in 
which  he  was  held  by  the  whole  pagan  world,  testi- 

(i.)    Lamp.  Life  of  Alex.  Severus. 


AGE  OP  MIRACLES APOLLOXTUS.       113 

fied  to  the  deep  impression  which  the  life  of  this 
supernatural  being  had  left  indelibly  fixed  in  their 
minds ;  an  impression  which  caused  one  of  his 
contemporaries  to  exclaim,  'We  have  a  god  living 
among  us.'  " — ["Pagan  Christ,"  etc.,  by  Albert 
Reville,  London,  1866,  p.  39. 

Eunapius,  who  wrote  at  the  beginning  of  the 
fifth  century,  says  of  him,  that  he  was  not  so  much 
of  a  philosopher,  as  something  between  a  god  and 
a  man,  and  that  Philostratus  ought  to  have  en- 
titled his  history,  ''The  Descent  of  a  God  upon 
Earth.  "^ 

Sidonius  Apollinaris,  (A.  D.  475),  praises  the 
morals  and  philosophy  of  Apollonius,  without 
speaking  of  his  miracles.  In  the  8th  book,  3d 
epistle  to  Leon,  counselor  to  the  king  of  the  Goths, 
he  delivers  a  glowing  eulogium  upon  Apollonius  ; 
speaks  of  his  disdain  for  riches  and  ostentatious 
display  ;  of  his  love  for  science,  his  frugality,  his 
gravity,  sincerity  and  uprightness  of  character,  his 
abstinence  from  animal  food,  etc.,  and  closes  as 
follows  :  "In  one  word,  to  say  the  truth,  I  do  not 
know  as  there  is,  in  all  antiquity,  the  life  of  a  phil- 
osopher equal  to  this  one ;  and  I  am  very  certain 
that  such  a  one  cannot  be  found  in  this  age. ' '  ^ 

Notwithstanding  all  this  evidence  of  the  high  es- 
teem in  which  he  was  held  by  the  ancients,  the 
historian  Froude,  on  the  strength  of  a  sentence  or 
two  of  Lucian,  in  a  letter  to  Celsus,  would  place 
him  on  a  level  with  the  impostor,  Alexander  Abo- 
notichus,  of  the  second  century. 

(i.)    Life  of  Apollonius,  by  M.  le  Nain  de  Tillemont,  page  42. 
(2.)    History  of  Apollonius,  by  Dupin,  Paris,  1705,  Pref.  p.  16. 


114         SECOND    PERIOD A.  D.  80  TO  A.  D.   120. 

That  such  a  classification  would  do  great  injus- 
tice to  Apollonius,  is  manifest  from  his  epistles, 
which  are  still  extant.' 

They  are  addressed  to  individuals,  to  societies,  to 
philosophers,  to  kings  and  emperors. 

These  writings  show  him  to  have  been  a  man  of 
learning,  with  a  consummate  knowledge  of  human 
nature,  imbued  with  the  noblest  sentiments,  and 
with  the  principles  of  a  profound  philosophy. 

In  his  letter  to  Hestiseus,  he  says  : 

"The  truth  is  not  concealed  from  us,  how  beautiful  it  is  to  have  all 
the  earth  for  one's  country,  and  all  men  for  brothers  and  friends;  and 
that  those  who  derive  their  origin  from  God,  are  all  endowed  with 
one  and  the  same  nature  and  with  a  community  of  reason  and  affec- 
tions; and  that  wheresoever  any  one  may  be,  or  in  whatever  manner 
born,  whether  barbarian  or  Greek,  he  is  still  a  man.  But  the  claims 
of  kindred  cannot  be  evaded,  and  one  recalls  to  himself  whatever  is 
properly  his  own.  Thus  the  Ulysses  of  Homer,  as  they  say,  did  not 
prefer  immortality,  even  when  offered  by  the  goddess." 

In  the  epistle  to  Valerius ,  we  have  the  doctrine 
of  the  indestructibility  of  matter : 

"There  is  no  death  of  any  thing,  except  in  appearance;  and  so,  also, 
there  is  no  birth  of  any  thing,  except  in  appearance.  That  which 
passes  over  from  essence  into  nature,  seems  to  be  birth,  and  what 
passes  over  from  nature  into  essence,  seems,  in  like  manner,  to  be 
death;  though  nothing  really  is  originated,  and  nothing  ever  perishes; 
but  only  now  comes  into  sight,  and  now  vanishes.  It  appears,  by  rea- 
son of  the  density  of  matter,  and  disappears  by  reason  of  the  tenuity 
of  essence;  but  is  always  the  same,  differing  only  in  motion  and  con- 
dition." 

In  the  next  paragraph,  enlarging  upon  the  same 
idea,  he  closes  by  saying,  ''no  thing  is  ever  created 
or  destroyed."     Again : 

(i.)    They  may  be  seen  in  the  original  Greek,  in  the  Library  of  Congress. 


AGE  OF  MIRACLES — APOLLONIUS.       115- 

"By  what  other  name,  then,  than  First  Essence,  shall  this  rightly 
be  called?  These  things  are  done  and  permitted  by  the  Eternal  God, 
who  becomes  all,  in  all,  and  through  all,  and  who,  if  he  were  to  clothe 
himself  in  names  and  forms,  would  suffer  loss  and  damage  in  his 
own  nature" 

To  a  brother,  who  had  lost  his  wife,  he  writes : 

"It  is  destined,  that  wjhatever  has  come  to  perfection,  must  pass 
away.  Let  not,  therefore,  the  loss  of  your  wife,  in  the  ripeness  of  age, 
shock  you,  and  not,  because  something  is  called  death,  consider  life 
better  than  it,  since  life  is  considered  inferior,  by  every  wise  person. 

"If  there  had  been  anything  to  be  reprehended  in  your  late  wife, 
you  might  reasonably  be  cast  down.  But  she  was  always  esteemed 
by  us,  was  always  loving  to  her  husband,  and  everything  to  be  desired." 

He  closes  the  letter  with  these  affecting  words  : 

"For  tears  have  I  not  been  able  to  write  more,  and  more  than  this  I 
have  not  thought  necessary." 

As  to  the  miracles  ascribed  to  Apollonius,  the 
most  of  them  were  probably  the  invention  of  the 
second  century.  There  is  little  doubt,  however, 
that  he  possessed  some  extraordinary  faculty, 
which  he  exercised  in  such  a  way  as  to  establish 
and  maintain  an  influence  over  his  fellow  men,  be- 
yond what  he  could  otherwise  attain. 

Perhaps  the  highest  tribute  paid  to  Apollonius, 
was  by  the  emperor  Titus.  The  philosopher  hav- 
ing written  him,  soon  after  his  accession,  counsel- 
ing moderation  in  his  government,  Titus  replied  as 
follows  : 

"In  my  own  name,  and  in  the  name  of  my  country,  I  give  you 
thanks;  and  will  be  mindful  of  those  things.  I  have  indeed  taken 
Jerusalem,  but  you  have  captured  me." 

The  miracles  of  Apollonius  were  extensively  be- 
lieved in  the  second  century,  and  for  hundreds  of 


116  SECOND    PERIOD A.  D.  80  TO  A.  D.  120. 

years  afterward ;  and  by  Christians  as  well  as 
others.  As  late  as  the  fourth  century,  when  Hier- 
ocles  had  drawn  a  parallel  between  Apollonius  and 
Christ,  Eusebius,  who  thought  it  necessary  to  make 
an  elaborate  reply,  did  not  deny  the  performance  of 
miracles  by  Apollonius,  but  attributed  them  to 
sorcery. 

Tillemont  thought  he  had  the  assistance  of 
Satan. 

''The  devil,"  said  he,  ''may  know  the  history  of 
past  ages,"  etc.,  "and  he  may  know  what  men  are 
doing,  in  very  distant  places.  And  what  he  knew, 
he  might  discover  to  Apollonius. "  Reville  is  of 
the  opinion,  that  Apollonius  practiced  what  this 
writer  calls  "theurgy  ;"  a  sort  of  compromise  be- 
tween imposture  and  the  display  of  miraculous 
power. 

The  difficulty  in  placing  a  proper  estimate  upon 
such  a  character,  at  this  distance  of  time,  is  great. 
But  it  may  safely  be  asserted ,  that  Apollonius  was 
a  man  possessed  of  many  elements  of  greatness  ; 
that  he  was  a  man  of  much  learning  and  great 
ability ;  and  whatever  may  have  been  his  weak- 
nesses, he  was  endowed  with  a  certain  grandeur  of 
soul,  which  at  once  commands  our  respect  and 
admiration. 


CHAPTER    VIII. 

THE  AGE  OF  MIRACLES.— Continued. 


Simon    Magus. 

Simon  Magus  was  another  miracle  worker,  who 
lived  in  the  first,  and  whose  miracles  were  written 
up  in  the  second  century. 

Simon  was  the  prince  of  heretics.  His  miracles 
were  notorious,  and  admitted  by  all.  By  orthodox 
Christians  they  were  attributed  to  magic,  or  to  the 
machinations  of  Satan.  At  a  later  day,  it  has  been 
supposed  they  might  be  accounted  for  on  scientific 
principles. 

Dr.  Westcott  says,  ''It  would  be  interesting  to 
inquire  how  far  the  magic  arts  universally  attri- 
buted to  Simon  and  his  followers,  admit  of  a  phy- 
sical explanation.  In  his  school,  if  anywhere, 
we  should  look  for  an  advanced  knowledge  of 
nature.'" 

Mosheim  is  not  willing  to  class  Simon  among 
the  heretics,  since  that  would  be  impliedly  admit- 
ting that  he  was  a  Christian  ;  but  he  concedes  that 
"nearly  all  the  ancient  and  modern  writers  make 

(i.)    History  of  the  Canon,  p.  249,  Note. 


118         SECOND    PERIOD A.  D.    80  TO  A.  D.    120. 

him  to  have  been  the  head,  the  father  and  the  ring- 
leader of  the  whole  heretical  camp."  ' 

This  conspicuous  position  makes  his  opinions  of 
some  importance. 

Theodoret,  (A.  D.  430),  says  that  he  denied  that 
there  was  but  one  principle.  He  asserted  two,  and 
held  that  there  was  another  maker  of  this  world. 
This  was  the  Demi-Ourgos,  who  was  under  the 
control  of  the  Supreme  God,  who  presided  over  the 
whole  universe.^ —  This  doctrine  was  extensively 
believed  in  by  the  Gnostics  of  the  second  century .^ 
In  his  system,  the  third  power  in  the  trinity  was  a 
woman.''  For  this  his  followers  had  the  authority 
of  the  Gospel  of  the  Hebrews. 

Simon  held  that  matter  was  eternal,  and  that  an 
evil  deity  presided  over  it.^  He  was  educated  at 
Alexandria.^  His  followers  became  so  numerous 
that  they  were  spread  over  the  whole  world,  and  in 
Rome,  in  the  reign  of  Claudius,  a  statue  was  erect- 
ed in  his  honor.  ^ 

In  the  8th  chapter  of  the  Acts  of  the  Apostles, 
we  have  a  glimpse  of  Simon,  who  had  bewitched 
the  people,  insomuch  that  they  all  gave  him  heed, 
''from  the  least  to  the  greatest,  saying,  'This  man 
is  the  great  power  of  God.'  "  [Acts.  8,  9,  10.] 

(i,)  Mosheim,  vol.  i,  p.  92, 

(2.)  Haeret.  Fab.  4.  188. 

(3.)  See  Dr.  Lardner's  Works,  vol,  4,  p.  511. 

(4.)  Fabricius,  Codex  Apoc.  vol  1,  p.  362.    Note. 

(5.)  Mosheim,  Ecc.  Hist.  vol.  i,  p.  93. 

(6.)  Clementine  Homilies,  2.  22. 

(7.)  Justin  Martyr,  ist  Apology,  26.  56;  Irenseus,  v.  Har.  i.  23. 


AGE    OF    MIRACLES SIMON  MAGUS.  119 

In  the  Recognitions,  attributed  to  Clement  of 
Rome,  and  a  portion  of  which,  at  least,  was  written 
about  the  same  time  with  the  Acts,  there  is  a  fuller 
account  of  this  wonderful  man.  As  in  the  Acts  of 
the  Apostles,  so  in  the  Recognitions,  he  appears  as 
the  great  antagonist  of  Peter. 

The  reader  may  be  introduced  to  Peter  at  Cse- 
sarea,  where  he  is  preparing  for  a  discussion  with 
Simon  Magus. 

"When  the  day  dawned,  which  had  been  fixed  for  the  discussion 
with  Simon,  Peter,  rising  at  the  first  cock-crowing,  aroused  us  also; 
for  we  were  sleeping  in  the  same  apartment,  thirteen  of  us  all ;  of 
whom,  next  to  Peter,  Zaccheus  was  first,  then  Sophonius,  etc.  After 
these,  I  (Clement)  and  Nicodemus,  then  Niceta  and  Aquila,  who  had 
formerly  been  disciples  of  Simon,  and  were  converted  to  Christ,  under 
the  teachings  of  Zaccheus.  Of  the  women,  there  was  no  one  present." 
— [Recognitions,  book  2,  chapter  1. 

Peter  then  tells  them  that  he  has  formed  the 
habit  of  waking  in  the  middle  of  the  night,  and 
l}dng  awake  till  morning,  recalling  and  arranging 
in  his  memory  the  words  of  the  Lord. 

The  conversation  turning  on  the  coming  discus- 
sion, Peter  wishes  to  know  what  kind  of  a  person 
Simon  is.  Niceta  thinks  he  will  prove  to  be  a 
formidable  antagonist.  Aquila  gives  a  full  history 
of  Simon,  from  which  it  appears,  that  his  father 
was  Antonius,  and  his  mother  Rachel.  By  nation 
he  was  a  Samaritan,  of  the  Gettones.  His  profes- 
sion was  that  of  a  magician,  yet  exceedingly  well 
trained  in  Greek  literature  ;  desirous  of  glory,  and 
boasting  above  all  the  human  race. 

"So  that  he  wishes  to  be  an  exalted  person,  who  is  above  God  the 
Creator,  and  to  be  thought  to  be  the  Christ,  and  to  be  called  'the  Stand- 
ing one.'    He  uses  this  name,  as  implying  that  he  can  never  be  dis- 


120        SECOND   PERIOD — A.  D.  80  TO  A.  D.   120. 

solved;  asserting  that  his  flesh  is  so  compacted  by  the  power  of  his 
divinity,  that  it  can  endure  to  eternity."— [Ibid.  chs.  3  to  7. 

Simon  had  been  a  disciple  of  Dositheus,  and  be- 
came one  of  the  thirty.  Aquila  proceeds  with  his 
story : 

"But  not  long  after,  he  fell  in  love  with  that  woman  whom  they  call 
Luna,  and  he  confided  all  things  to  us  as  his  friends;  how  he  was  a 
magician,  and  how  he  loved  Luna,  and  how,  being  desirous  of  glory, 
he  was  unwilling  to  obtain  her  ingloriously;"  but  was  waiting  patient- 
ly, when  he  could  have  her  honorably. 

"Yet  so  if  we  also  would  conspire  with  him,  in  the  accomplishment 
of  his  desires. 

"Meantime,  at  the  outset,  as  soon  as  he  was  reckoned  among  the 
thirty  disciples  of  Dositheus,  he  began  to  depreciate  Dositheus  himself, 
saying  that  he  did  not  teach  purely  or  perfectly,  and  that  this  was  the 
result,  not  of  ill  intention  but  of  ignorance.  Dositheus,  when  he  saw 
that  Simon  was  depreciating  him,  fearing  lest  his  reputation  among 
men  might  become  obscured,  (for  he  himself  was  supposed  to  be  the 
Standing-one),  moved  with  rage,  when  they  met  as  usual  at  the  school, 
seized  a  rod  and  began  to  beat  Simon;  but  suddenly  the  rod  seemed  to 
pass  through  his  body,  as  if  it  had  been  smoke.  On  which  Dositheus, 
being  astonished  said  to  him,  'Tell  me  if  thou  art  the  Standing  one; 
that  I  may  adore  thee.'  And  when  Simon  assured  him  that  he  was, 
Dositheus,  perceiving  he  himself  was  not  the  Standing  one,  fell 
down  and  worshiped  him,  and  gave  up  his  own  place  as  chief  to  Simon, 
ordering  all  the  rank  of  thirty  men  to  obey  him;  himself  taking  the 
inferior  place  which  Simon  formerly  occupied.  Not  long  after  this  he 
died. 

"After  the  death  of  Dositheus,  Simon  took  Luna  to  himself,  and 
with  her  he  still  goes  about,  as  you  see,  deceiving  multitudes,  and  as- 
serting that  he  himself  is  a  certain  power,  which  is  above  God,  the 
Creator,  while  Luna,  who  is  with  him,  has  been  brought  down  from 
the  higher  heavens.  That  she  is  Wisdom,  the  mother  of  all  things; 
'for  whom,' says  he, 'the  Greeks  and  barbarians,  contending,  were 
able,  in  some  measure,  to  see  an  image  of  her;  but  of  herself,  as  the 
dweller  with  the  first  and  only  God,  they  were  wholly  ignorant." 

He  then  proceeds  to  relate  a  miracle  which  he 
(Aquila)  once  saw ;  Luna  being  in  the  tower,  and 
looking  out  of  all  the  windows  of  the  tower  at  the 
same  time. 


AGE  OF  MIRACLES SIMON  MAGUS.  121 

Peter  evidently  believes  what  Aquila  had  related, 
for  he  says ,  "  It  has  been  permitted  to  the  wicked 
one,  to  use  those  arts  by  which  the  affections  of 
every  one  toward  the  true  father  may  be  proved." 
[Bk.  2,  chs.  9-18. 

THE    DISCUSSION. 

Chapter  19. — Zaccheus  enters,  saying  it  is  time  the  disputation 
commenced,  for  a  great  crowd,  collected  in  the  court  of  the  house,  was 
awaiting  him.  Then  Peter,  having  prayed  with  the  brethren,  went 
forth  to  the  court  of  the  house,  and  when  he  saw  the  multitude  all 
looking  intently  on  him,  in  profound  silence,  and  Simon,  "standing 
like  a  standard  bearer  in  the  midst  of  them,"  he  commenced: 

First  he  invoked  a  peaceable  discussion.  But  Simon  at  once  re- 
torted, that  Christ  said,  he  came,  not  to  send  peace  but  a  sword.  Peter 
replies  in  the  words  of  Jesus,  "  Blessed  are  the  peace-makers."  Simon 
continues  to  comment  upon  the  inconsistency  of  Christ,  if  he  came 
not  to  bring  peace,  enjoining  upon  others  to  keep  it. — [Chs.  19  to  27. 

Simon  announces  his  position.  "I  say,"  said  he,  "that  there  are 
many  gods,  and  that  there  is  one,  incomprehensible  and  unknown  to 
all;  that  he  is  the  God  of  all  these  gods.  He  then  argues  for  polythe- 
ism; saying  to  Peter,  that  he  will  prove  it  from  his  own  scriptures. 
He  cites  Genesis,  3.  5:  "  On  the  day  ye  eat  of  the  tree  of  knowledge,  of 
good  and  evil,  ye  shall  be  as  gods."  Also,  Gen.  3.  22:  "Behold,  Adam 
is  become  as  one. of  us."  Also  Gen.  1.  26:  "Let  us  make  man  after 
our  own  image  and  likeness;"  and  Gen.  3.  22:  "  Let  us  drive  him  out." 
Also,  Gen.  11.  7:  "  Come,  let  us  go  down,  and  confound  their  language;" 
and  Exodus,  22.  28:  "  Thou  shalt  not  curse  the  gods,"  etc.  "One  of 
these,"  says  Simon,  "was  chosen  by  lot,  that  he  might  be  the  god  of 
the  Jews." 

"  But,"  says  he,  "it  is  not  of  him  that  I  speak;  but  of  that  God  who 
is  also  his  God,  whom  even  the  Jews  themselves  do  not  know.  For 
he  is  not  their  God,  but  the  God  of  those  who  know  him." 

Peter  has  a  long  disquisition  on  God,  to  which  Simon  replies,  that 
he  would  refute  him  from  the  words  of  his  master,  who  said  no  one 
knew  the  Father  but  the  Son,  and  he  to  whom  the  Son  should  reveal 


122  SECOXD  PERIOD A.  D.   80  tO  A.   D.   120. 

him.  Yet  the  god  o  f  the  Jews  was  known  to  Adam,  to  Enoch,  to 
Noah,  to  Abraham,  Isaac  and  Jacob,  and  to  Moses.— [Chs.  38  to  47. 
"Remember,"  Simon  urges,  "that  you  said  that  God  has  a  son;  which 
is  doing  him  wrong;  for  how  can  he  have  a  son,  unless  he  is  subject 
to  passions,  like  men  or  animals  ?  My  opinion  is,  that  there  is  a  cer- 
tain power  of  the  Universe,  an  ineffable  light,  whose  greatness  is  to 
be  held  to  be  incomprehensible;  of  which  power,  even  the  maker  of 
the  world  is  ignorant,  and  Moses  the  lawgiver,  and  Jesus,  your  mas- 
ter."—[Ch.  49. 

The  reasoning  of  Simon:  That  there  is  one  God,  who  is  better  than 
all, from  whom  all  that  is,  took  its  beginning;  that  he  must  be  perfect. 
That  the  god  who  created  the  world,  shows  many  signs  of  imperfec- 
tion. There  must,  therefore,  be  a  God  over  him.  He  argues  the  im- 
perfection of  the  god  who  made  the  world  and  man,  thus:  The  many 
evils  in  the  world  which  are  not  corrected,  show  that  its  creator  is 
powerless,  if  he  cannot  correct  what  is  done  amiss;  or  else,  if  he  does 
not  wish  to  remove  the  evils,  then  he  is  himself  evil;  but  if  he  neither 
can  nor  will,  then  he  is  neither  powerful  nor  good.— [Chs.  53, 54. 

The  disputation  was  closed  for  the  day. 

The  audience,  of  whom  there  were  about  3,000,  divided,  about  one- 
third  going  away  with  Simon,  and  the  rest  staying  with  Peter. 

Book  3.  The  debate  is  re-commenced  next  day,  and  is  continued 
two  days  longer.— [Chs.  1  to  69.  Ante-Nic.  Ch.  Lib.  vol.  3,  pp.  240  to 
265. 

The  second  day  there  is  some  acrimony  in  the  discussion,  and  some 
difference  as  to  the  questions  to  be  debated. 

They  discuss  the  nature  of  evil,  free  will,  the  power  of  God,  etc. 

Ch.  23.— Simon  says,  "What  I  wish  to  know  is  this:  If  what  God 
wishes  to  be,  is;  and  what  he  does  not  wish  to  be,  is  not?"  The  pur- 
port of  the  answer  of  Peter  is,  that  some  actions  depend  upon  the  will 
of  man. 

The  discussion  closed  for  the  day;  Simon  calling  upon  Peter  each 
day  to  show  him  whether  the  soul  was  immortal. 

Third  day.  Simon  pressing  for  evidence  of  the  immortality  of  the 
soul,  Peter  argues  in  favor  of  it,  because  of  the  necessity  of  having  a 
day  of  judgment;  since  men  do  not  get  their  deserts  in  this  world. 


AGE  OF  MIRACLES SIMON  MAGUS.  123 

Simon  claims  that  Peter  cannot  assert  that  the  soul  is  immortal, 
and  that  he  knows  if  it  be  proved  to  be  mortal,  his  religion  will  fall. 

"  But  Peter,  when  he  heard  him  speaking  thus,  grinding  his  teeth, 
and  rubbing  his  forehead  with  his  hand,  and  sighing  with  a  profound 
grief,  said:  'Armed  with  the  cunning  of  the  old  serpent,  you  stand 
forth  to  deceive  souls.'  "— [Ch.  42. 

Ch.  44. — Peter  having  offered  to  prove  to  Simon,  in  one  sentence, 
that  the  soul  is  immortal,  asks  him,  which  is  the  best  evidence,  hear- 
ing or  seeing  ?  Simon  answers  seeing.  Peter  then  tells  him  to  go  to 
his  (Simon's)  own  house,  and  entering  the  inner  bed-chamber,  he  would 
see  an  image,  containing  the  figure  of  a  murdered  boy,  clothed  in 
purple. 

Simon  hearing  this,  was  smitten  in  his  conscience,  changed  color, 
and  became  bloodless.  He  then  proposed  to  become  a  convert;  think- 
ing Peter  possessed  the  power  of  divination.  Peter  disabused  him 
and  admitted  that  he  had  only  stated  what  he  had  been  informed  of, 
and  spake  "  what  he  knew,  and  not  what  he  foreknew." 

Thereupon  Simon,  seeing  himself  betrayed,  went  from  one  extreme 
to  another,  and  becoming  fairly  furious  with  anger,  burst  forth  as 
follows: 

"I  stood  by  and  spoke  with  you  in  my  goodness,  and  bore  patiently 
with  you.  But  now,  I  shall  show  you  the  power  of  my  divinity,  so 
that  you  shall  quickly  fall  down  and  worship  me.  I  am  the  first  pow- 
er, who  am  always,  and  without  beginning.  But  having  entered  into 
the  womb  of  Rachel,  I  was  born  of  her  as  a  man,  that  I  might  be  vis- 
ible to  men.  I  have  flown  through  the  air;  I  have  mixed  with  fire, 
and  been  made  one  body  with  it;  I  have  made  statues  to  move;  I 
have  animated  lifeless  things;  I  have  made  stones  bread;  I  have  flown 
from  mountain  to  mountain;  I  have  moved  from  place  to  place,  up- 
held by  angels'  hands,  and  have  lighted  on  the  earth.  Not  only  have 
I  done  these  things,  but  even  now  I  am  able  to  do  them;  that  by  facts 
I  may  prove  to  all,  that  I  am  the  Son  of  God,  enduring  to  eternity,  and 
that  I  can  make  those  who  believe  on  me,  endure  in  like  manner  for- 
ever. But  your  words  are  all  vain;  nor  can  you  perform  any  real 
works.  (Such  as  I  have  mentioned.)  He  also  who  sent  you  is  a  ma- 
gician, who  yet  could  not  deliver  himself  from  the  suffering  of  the 
cross." 


124         SECOND    PERIOD — A.  D.  80  TO  A.  D.   120. 

To  this  speech  Peter  answered, 

"Do  not  meddle  with  the  things  that  belong  to  others;  for  that  you 
are  a  magician,  you  have  confessed  and  made  manifest,  by  the  deeds 
that  you  have  done." 

At  this  point  in  the  proceedings,  the  historian  relates,  that  Simon 
endeavored  to  make  a  riot,  and  the  people,  in  indignation,  cast  him 
from  the  court,  and  drove  him  forth  from  the  gate  of  the  house.  It 
does  not  appear,  however,  that  Peter  denied  the  truth  of  what  Simon 
asserted,  or  that  he  challenged  him  to  a  proof  of  his  miraculous  pow- 
ers. 

After  Simon  and  his  friends  had  gone,  Peter  explained  to  those  re- 
maining, his  reference  to  the  image  of  the  murdered  boy;  Simon  had 
been  deluded  by  demons,  and  he  had  persuaded  himself  that  he  had 
the  soul  of  a  murdered  boy,  ministering  to  him,  in  whatever  office  he 
pleased  to  employ  it. 

Peter  then  pronounced  a  benediction,  and  dismissed  the  multitude, 
and  thus  ended  this  most  remarkable  discussion. — [Chs.  48  to  50. 

The  next  morning,  Niceta  said  to  Peter,  he  de- 
sired to  learn  how  Simon,  who  was  the  enemy  of 
God,  was  able  to  do  such  wonderful  things.  "  For 
indeed,"  says  Niceta,  ''  he  told  no  lie  in  his  decla- 
ration of  what  he  had  done."  (Niceta  had  been  one 
of  Simon's  disciples.)  Peter  undertakes  to  explain 
how  Simon  ''is  able  to  do  so  great  marvels."  Si- 
mon, he  said,  was  a  magician. 

Niceta  asked,  ''  In  what  respect  do  they  sin,  who 
believe  Simon,  since  they  see  him  do  so  great  mar- 
vels? Or  is  it  not  marvelous  to  fly  through  the  air, 
to  be  so  mixed  with  fire  as  to  become  one  body  with 
it,  to  make  statues  walk,  etc.  Yea,"  says  Niceta, 
"  he  has  also  been  seen  to  make  bread  of  stones. 
But  if  he  sins  who  believes  those  who  do  signs,  how 
shall  it  appear  that  he  also  does  not  sin,  who  has 
believed  our  Lord,  for  his  signs  and  works  of  pow- 
er?"—[Chs.  52  to  57. 


AGE    OF    MIRACLES — SIMON  MAGUS.  125 

Peter  replies,  that  if  a  man  believes  him  who 
comes  first,  showing  signs,  he  must  of  necessity,  for 
the  same  reason,  believe  him  who  comes  second. 
When  he  believes  the  second  one,  he  will  learn  from 
him  that  he  ought  not  to  believe  the  first,  who 
comes  of  evil. —  [Chs.  58  to  62. 

After  the  disscussion,  Simon  sets  out  for  Rome, 
and  Peter  resolves  to  follow  him. — [Chs.  63  to  65. 

Following  Simon  Magus  to  Rome,  we  learn  that 
he  there  lost  his  life.  In  the  Encyclopedia  Ameri- 
cana it  is  stated  that  he  perished  in  an  aeronautic 
expedition  ;  giving  as  authority,  Eusebius  and  Sue- 
tonius. Suetonius  in  relating  the  cruel  sports  and 
games  which  Nero  instituted  for  his  own  diversion , 
merely  says,  ''Icarus  fell,  splashed  with  blood." 
From  which  the  reader  may  infer,  only,  that  Nero 
had  compelled  some  one  to  attempt  the  flight  of 
Icarus .  The  story  is  to  be  traced  to  ' '  The  Acts  of 
Peter  and  Paul.  ' ' 

From  that  book ,  we  take  the  following : 

"When,  consequently,  the  people  were  making  a  seditious  mur- 
muring, Simon,  moved  with  zeal,  roused  himself,  and  began  to  say 
many  evil  things  about  Peter;  saying  that  he  was  a  wizard  and  a 
cheat.  And  they  believed  Simon,  wondering  at  his  miracles.  For  he 
made  a  brazen  serpent  move  itself,  and  stone  statues  to  laugh,  and 
move  themselves,  and  himself  to  run,  and  suddenly  to  be  raised  into 
the  air.  As  a  set-off  to  this,  Peter  healed  the  sick  by  a  word,  by  pray- 
ing made  the  blind  to  see,  and  put  demons  to  flight  by  a  command. 
Sometimes,  he  even  raised  the  dead.  Those  who  adhered  to  Simon, 
strongly  afllrmed  Peter  to  be  a  magician." 

The  matter  coming  to  the  ears  of  Nero,  he  ordered 

Simon  the  Magian  to  be  brought  before  him. 

And  he,  coming  in,  stood  before  him,  and  began  suddenly  to  as- 
sume different  forms;  so  that  on  a  sudden  he  became  a  child,  and  af- 
ter a  little  an  old  man,  and  at  other  times  a  young  man.  For  he 
changed  himself  both  in  face  and  stature,  into  different  forms,  and 


126         SECOND    PERIOD A.  D.  80  TO  A.  D.   120. 

was  in  a  frenzy,  having  the  devil  as  his  servant. 

"And  Nero,  beholding  this,  supposed  him  to  be  truly  the  Son  of 
God.  But  the  apostle  Peter  showed  him  to  be  both  a  liar  and  a  wiz- 
ard." 

After  considerable  conversation,  Nero  says  : 

"  Art  thou  not  afraid,  Peter,  of  Simon,  who  con- 
firms his  godhead  by  his  deeds?" 

Peter  replies,  that  Simon  does  not  know  the  hid- 
den thoughts  of  men. 

Nero  said,  ''Do  you  mean  me  to  believe,  that 
Simon  does  not  know  these  things,  who  both  raised 
a  dead  man,  and  presented  himself  the  third  day  af- 
ter he  had  been  beheaded,  and  who  has  done  what- 
ever he  said  he  w^ould  do?" 

Peter  said,  ''But  he  did  not  do  it  before  me." 
Nero  said,  "  But  he  did  all  these  things  before  me. 
For  assuredly,  he  ordered  angels  to  come  to  him, 
and  they  came."  Peter  still  demanded  that  Simon 
should  tell  what  was  in  his  thoughts.  Simon  made 
the  same  challenge  to  Peter.  Peter  then  demanded 
of  Simon,  to  know  what  he,  Peter,  had  just  done  in 
secret.  For,  having  taken  a  barley-loaf,  he  had 
broken  it,  and  hid  it  in  his  sleeves. 

"Then  Simon,  enraged  that  he  was  not  able  to  tell  the  secret  of  the 
apostle,  cried  out,  saying:  'Let  great  dogs  come  forth,  and  eat  him 
up,  before  Csesar.'  And  suddenly  there  appeared  great  dogs,  which 
rushed  at  Peter.  But  he,  stretching  forth  his  hands  to  pray,  showed 
to  the  dogs  the  loaf  which  he  had  blessed,  and  the  dogs,  seeing  it,  no 
longer  appeared. 

"Simon  said,  'Dost  thou  believe,  O  Good  Emperor,  that  I,  who  was 
dead  and  rose  again,  am   a    magician  ?'  " 

[The  writer  of  the  Acts  of  Peter  and  Paul  here  explains  how  Nero 
had  been  deceived  by  Simon;  stating,  that  as  Simon  was  to  be  behead- 
ed, he  had  requested  that  it  be  done  in  a  dark  place;  and  when  the  ex- 
ecutioner came,  and  was  about  to  strike  the  blow,  Simon  turned  him- 


AGE  OF  MIRACLES SIMON  MAGUS.  127 

self  into  a  ram.  He  so  remained  until  the  ram's  head  was  taken  off, 
when  be  became  himself  again.  On  the  third  day,  he  appeared,  as  if 
risen  from  the  dead.] 

Then  followed  a  conversation  in  which  Nero, 
Simon,  Peter,  and  Paul  also,  who  was  present, 
participated. 

Nero,  not  being  able  to  satisfy  himself,  says : 
*'The  three  of  you  show  that  your  reasoning  is  un- 
certain ;  and  thus  in  all  things  you  have  made  me 
doubt,  so  that  I  find  I  can  give  credit  to  none  of 
you." 

Simon  now  proposes  to  Nero,  that  if  he  will  build 
a  high  wooden  tower,  he  will  go  to  the  top,  and 
thence  fly  through  the  air,  attended  by  his  angels  ; 
and  thus  give  open  evidence  of  his  divinity. 

Nero  agrees  to  the  proposal,  and  the  next  day 
builds  the  tower.  Simon  goes  upon  it,  and  com- 
mences flying  in  the  air,  attended  by  his  angels. 
Peter,  looking  steadfastly  at  him,  prays  to  the  Lord 
to  stop  him.  His  prayer  is  answered,  and  Simon 
falls  headlong,  in  a  place  called  Sacra  Via,  or  Holy 
Way,  and  perishes.^ 

This,  no  doubt,  was  the  aeronautic  expedition, 
alluded  to  by  the  encyclopedic  compiler,  and  to 
which  he  supposed  Suetonius  to  refer,  when  '^ Ica- 
rus fell  splashed  with  blood." 

Simon  Magus  also  had  his  gospel.  It  was  called 
*'  The  Great  Announcement,"  and  consisted  of  the 
revelations  which,  as  he  claimed,  had  been  commu- 
nicated to  him  from  the  Supreme  God.  It  was 
sometimes  called  the  Gospel  of  Simonides ;  also, 
the  Gospel  of  the  Simonians. 

(i.)    Ante-Nicene  Ch.  Lib.  vol.  i6,  pp.  263  to  273. 


CHAPTER    IX. 

THE  AGE  OF  MIRACLES— Concluded. 


Other  Miracles  and  Miracle-Workers. 

Alexander  Abonotichus  —  Apuleius  —  Antinous — Jew« 
ISH  Superstitions — Miracles  op  the  Fathers — The  Thun- 
dering Legion — Change  of  Water  into  Oil,  etc. — The 
Miracles  of  the  New  Testament. 

Alexander  Abonotichus. — The  satirist,  Lucian, 
at  the  request  of  Celsus,  wrote  an  account  of  this 
celebrated  imposter.  The  following  is  a  condensed 
statement  of  it,  as  reproduced  by  the  historian, 
Froude : 

Alexander  was  born  at  Abonotichus,  a  small  town  on  the  south 
shore  of  the  Black  Sea,  early  in  the  second  century.  The  boy  was  O'f 
unusual  beauty.  He  was  taken  up  by  a  doctor,  who  had  been  a  dis- 
ciple of  Apollonius.  Alexander's  master  was  a  magician,  and  he 
himself  became  an  apt  pupil. 

At  the  age  of  twenty,  when  his  master  died,  he  set  up  for  himself. 
He  started  for  Byzantium,  the  great  mart  of  ancient  commerce. 
Here  he  became  acquainted  with  one  Coconas,  by  whom  he  was  in- 
troduced to  a  wealthy  Macedonian  lady.  She  fell  in  love  with  him, 
and  took  him  and  his  friend  with  her,  to  her  country  seat  at  Pella. 
Here  the  two  friends  laid  plans  for  the  future.  They  purchased  a 
large,  tame  snake;  took  it  with  them  when  they  left  Pella,  and  by  the 
aid  of  the  serpent,  made  a  business  of  fortune-telling. 


AGE  OF  MIRACLES — ALEXANDER  ABONOTICHUS.    129 

They  repaired  to  Abonotichus.  From  Chalcedon  they  brought 
some  brass  plates,  which  had  been  discovered  buried,  and  which  bore 
an  inscription,  that  Apollo  and  Esculapius  were  about  to  appear  at 
Pontus.  The  people  of  Abonotichus  commenced  building  a  temple 
for  Alexander,  who  now  soon  acquired  great  reputation  and  renown. 

Lucian  describes  him  as  he  then  appeared;  tall,  majestic,  extremely 
handsome — hair  long  and  flowing,  complexion  fair,  a  moderate  beard, 
partly  his  own  and  partly  false,  but  the  imitation  excellent;  eyes  large 
and  lustrous,  and  voice  sweet  and  limpid.  "As  to  his  character," 
says  he,  "God  grant  that  I  may  never  meet  with  such  another.  His 
cunning  was  wonderful,  his  dexterity  matchless.  His  eagerness  for 
knowledge,  his  capacity  for  learning  and  power  of  memory,  were 
equally  extraordinary." 

He  made  for  the  serpent  a  human  face,  of  linen,  which  was  painted 
in  an  ingenious  manner,  and  so  arranged  that  the  mouth  would  open 
and  shut,  and  this  was  the  face  of  Esculapius.  From  it  he  delivered 
oracles  and  spoke  in  unknown  tongues. 

The  temple  was  finished,  the  god  was  formally  established  in  it,  and 
the  oracles  became  a  permanent  institution.  People  flocked  from  all 
parts  of  Asi&,  Minor,  to  consult  them.  Immense  treasures  flowed  into 
the  coffers  of  Alexander. 

"The  air  was  full  of  miracles.  The  sick  were  healed;  the  dead  were 
raised  to  life."  The  Christians  considered  him  a  missionary  of  the 
devil. 

Among  his  dupes  was  Rutelian,  a  senator,  in  high  favor  with  the 
emperor. 

There  was  a  girl,  said  to  be  the  daughter  of  Selene,  the  moon,  and 
Alexander.  She  is  declared  to  be  destined  for  Rutelian,  and  the  mar- 
riage is  celebrated  with  great  pomp  and  splendor. 

Lucian  himself  visited  Alexander  and  endeavored  to  expose  him. 
He  frankly  admits  that  the  attempt  was  a  complete  failure.  Whea 
the  prophet  gave  him  his  hand  to  kiss,  Lucian  bit  it  to  the  bone.  For 
this,  he  came  near  paying  the  forfeit  of  his  life.  Alexander,  conceal- 
ing his  pain  and  mortification,  treated  Lucian  with  the  utmost  cour- 
tesy and  kindness,  and  gave  him  a  vessel  for  his  return  home.  The 
commander  was  secretly  instructed  to  throw  him  overboard.    This  he 


130  SECOND  PERIOD — A.  D.  80  tO  A.  D.  120. 

was  too  humane  to  do,  but  told  Lucian  he  should  be  obliged  to  put 
him  ashore,  which  he  did;  and  Lucian  found  himself  in  Bithynia,  a 
long  way  from  home. 

He  returned,  a  wiser  man,  and  the  prophet  continued  to  flourish. 
The  emperor  bestowed  distinctions  upon  him.  He  lived  to  be  an  old 
man,  and  died  in  the  acme  of  his  fame. 

Apuleius. — Some  of  the  early  writers  speak  of 
Apuleius  as  a  worker  of  miracles.  He  was  a  pagan 
philosopher  of  the  Platonic  school,  born  at  Madau- 
ra,  in  Africa. 

He  lived  about  A.  D.  150.  He  was  distinguished 
for  his  eloquence,  and  stood  high  as  a  Latin  writer. 
Having  married  a  rich  widow  in  Tripoli,  he  was 
prosecuted  by  his  relations,  on  a  charge  that  he  had, 
in  his  courtship,  made  use  of  magical  arts.  He  de- 
fended himself  on  that  occasion,  by  an  'Apology,' 
which  is  still  extant.  There  has  also  come  down  to 
us,  another  of  his  works,  entitled,  ''Metamorpho- 
sis, or  the  Golden  Ass  ;"  supposed  to  have  been  a 
satire  on  the  wealthy  debauchees  of  his  time.  Lac- 
tantius,  referring  to  what  Hierocles  had  asserted, 
that  Apollonius  was  greater  than  Christ,  because  he 
rescued  himself  from  Domitian,  while  Christ  was 
put  to  death ,  says  it  is  somewhat  strange  that  wri- 
ters should  pass  over  Apuleius,  "of  whom  many 
wonderful  things  are  commonly  said."  ' 

Antinous  was  a  beautiful  youth,  a  favorite  of  the 
Emperor  Hadrian.  He  was  born  in  Bithynia. 
He  accompanied  Hadrian  to  Egypt ,  and  was  drowned 
in  the  Nile,  A.  D.  132.  A  city  called  Antino-opolis, 
was  built  by  the  emperor,  near  the  spot  where  he 

(i.)    Lact.  Inst.  lib.  5,  cb.  3. 


AGE  OF  MIEACLES — JEWISH  SUPERSTITIONS.      131 

perished,  and  countless  statues  were  erected  in  his 
honor.  Some  of  them  still  exist,  and  are  remark- 
able for  their  beauty. 

Justin  Martyr  says  he  was  worshiped  as  a  god.^ 

Origen  says  there  were  miracles  wrought  in  many 
places,''  and  Celsus  mentions,  as  miracle-workers, 
Esculapius,  Aristeas  of  Proconnesus,  and  Cleomedes 
of  Astypalsea. 

JEWISH  SUPERSTITIONS. 

The  Jews  were  ever  exceedingly  superstitious.  The  miracles  of  the 
Old  Testament  are  familiar  to  the  reader.  These  were  supplemented 
by  an  innumerable  multitude  of  angels  and  demons  of  every  descrip- 
tion. 

The  casting  out  of  demons  was  familiar  to  the  Jews,  long  before 
the  coming  of  Christ.  In  the  Book  of  Tobit,  the  angel  Raphael 
directs  fumigation  with  the  heart  and  liver  of  a  fish,  in  order  to  drive 
a  demon  out  of  a  man  or  woman,  so  that  it  will  never  return.  The 
demon  Asmodeus  was  in  love  with  Sara,  the  daughter  of  Raguel,  and 
had  strangled  seven  men  who  were  going  to  marry  her;  but  by  the 
process  mentioned  above,  he  was  driven  out,  and  flew  into  Egypt, 
where  he  was  bound  by  the  angel.— [Book  of  Tobit,  6.  7;  3^  7; 
6. 14,  etc. 

In  the  Book  of  Enoch,  the  names  of  twenty-one  angels  are  given, 
who  had  fallen,  through  love  for  the  daughters  of  men.  The  off- 
spring of  these  were  giants,  whose  height  was  3,000  ells.  From  these 
come  the  evil  demons  of  earth. 

Raphael  was  the  angel  who  presided  over  the  spirits  of  men.  Uriel 
was  the  angel  of  thunder,  earthquakes,  etc.  There  were  spirits  con- 
trolling the  winds  and  the  lightning,  others  over  the  seas,  and  still 
others  over  hail,  snow,  frost,  etc.,  etc. — [Book  of  Enoch,  ch.  69;  chs.  7, 
8,  9,  34,  etc. 

The  Jews  believed  the  stars  were  animated  beings.— [Gfroerer,  das 
Jahrhundert  des  Heils,  1,  p.  362. 

Enoch  saw  seven  stars  bound  together,  and  he  inquired  of  the  angel, 
on  account  of  what  sin  they  were  bound.    Uriel  replied,  they  were 

(i.)    ist  Apology,  ch.  29. 
(2.)    Contra  Celsum,  3,  3. 


132         SECOND   PERIOD — A.  D.  80  TO  A.  D.   120. 

stars  which  had  transgressed  the  commands  of  the  highest  God,  and 
they  were  thus  bound  till  ten  thousand  worlds,  the  number  of  days  of 
their  transgression,  should  be  accomplished. — [Chs.  21  and  18. 

The  targums  are  full  of  similar  views,  concerning  the  stars  and 
other  heavenly  bodies. 

The  multitude  of  angels  was  innumerable. 

Each  angel  had  a  particular  duty  to  perform.  Michael  was  angel 
over  water,  Jehuel  over  fire,  Jechiel  over  wild  beasts,  and  Anpiel 
over  birds.  Hariel  was  appointed  over  cattle,  Messannahel  over  rep- 
tiles, Deliel  over  fish,  and  Samniel  over  created  things  moving  in  the 
waters,  and  over  the  face  of  the  earth.  Ruchiel  was  set  over  the 
winds,  Gabriel  over  thunder  and  fire,  and  over  the  ripening  of  fruit. 
Nuriel  over  hail,  Makturiel  over  rocks,  Alpiel  over  fruit-bearing 
trees,  Saroel  over  those  which  do  not  bear  fruit,  and  Sandalfon  over 
the  human  race.  Under  each  of  these  were  subordinate  angels. — 
[Sanhed.  95.  2;  Eisenmenger,  Entd.  Jud.  2.  378.  Sup.  Relig.  vol.  1? 
p.  108. 

The  demons  were  equally  as  numerous.  They  were  in  the  air,  on 
earth,  in  the  bodies  of  men  and  animals,  and  even  at  the  bottom  of 
the  sea.  They  were  the  offspring  of  the  fallen  angels  who  loved  the 
daughters  of  men. — [Eisenmenger,  Ent.  Jud.  1.  380;  2.  437. 

"Their  number  is  infinite.  The  earth  is  so  full  of  them,  that  if  man 
had  power  to  see,  he  could  not  exist,  on  account  of  them.  There  are 
more  demons  than  men,  and  they  are  about  as  close  as  the  earth 
thrown  up  out  of  a  newly  made  grave." 

It  was  stated  that  each  man  had  10,000  demons  at  his  right  hand, 
and  1,000  on  his  left.  "He  who  wishes  to  discover  these  spirits,  must 
take  sifted  ashes,  and  strew  them  about  his  bed,  and  in  the  morning 
he  will  perceive  their  footprints  upon  them,  like  a  cock's  tread.  If 
any  one  wishes  to  see  them,  he  must  take  the  afterbirth  of  a  black 
cat,  which  has  been  littered  by  a  first  born  black  cat,  whose  mother 
was  also  a  first  birth,  burn  and  reduce  it  to  powder,  and  put  some  of 
it  in  his  eyes,  and  he  will  see  them." — [Bab.  Beracoth.  6.  l. 

The  casting  out  of  demons,  was  an  important  feature  in  the  Jew- 
ish theological  system.  Dr.  Lightfoot  says,  "There  was  hardly  any 
people  in  the  whole  world,  that  more  used,  or  were  more  fond  of  am- 
ulets, charms,  mutterings,  exorcisms,  and  all  kinds  of  enchantments." 
—[Lightfoot,  Horte  Heb.  et.  Talm.  AVorks,  11.  p.  299. 

Josephus  states,  that  among  other  gifts,  God  gave  to  Solomon 
knowledge  of  the  way  to  expel  demons.  Josephus  himself  had  seen 
a  countryman  of  his  own,  named  Eleazar,  release  people  possessed  of 
devils,  in  the  presence  of  the  Emperor  Vespasian  and  his  sons,  and 


AGE  OF  MIRACLES MIRACLES  OF  THE  FATHERS.  133 

his  army.  He  put  a  ring,  containing  one  of  the  roots  prescribed  by 
Solomon,  to  the  nose  of  the  demoniac,  and  drew  the  demon  out  by  his 
nostrils,  and  in  the  name  of  Solomon  and  reciting  one  of  his  incanta- 
tions, he  adjured  him  to  return  no  more. — [Antiquities  of  the  Jews, 
bk.  8,  ch.  2,  sec.  5. 

Miracles  of  the  Fathers. — These  commence 
about  the  middle  of  the  second  century.  More 
than  a  hundred  years  ago,  Rev.  Dr.  Middleton,  in 
his  "Free  Enquiry  into  the  Miraculous  Powers  of 
the  Christian  church,"  called  attention  to  the  fact, 
that  in  the  writings  of  the  apostolic  fathers,  (refer- 
ring to  those  who  had  written  previous  to  about 
A.  D.  150,)  there  was  not  the  least  pretense  to  the 
possession  of  extraordinary  gifts,  nor  to  any  stand- 
ing power  of  working  miracles  ;  and  showed  that 
the  claim  in  the  second  century,  was  first  set  up 
about  the  time  of  Justin  Martyr. 

''Here,  then,"  said  he,  ''we  have  an  interval  of 
about  half  a  century,  the  earliest  and  purest  of  all 
Christian  antiquity,  after  the  days  of  the  apostles, 
in  which  we  find  not  the  least  reference  to  any 
standing  power  of  working  miracles.  "^ 

In  the  writings  of  Justin  Martyr,  (A.  D.  150  to 
160),  the  claim  to  miraculous  power  was  put  forth 
with  much  distinctness.     He  says  : 

"There  are  prophetical  gifts  among  us  at  this 
day,  and  both  men  and  women  are  endued  with  ex- 
traordinary powers  by  the  spirit  of  God.""" 

He  frequently  appeals  to  what  he  says  every  one 
might  see  with  his  own  eyes,  in  every  part  of  the 

(i.)    Middleton's  Miscellaneous  Works,  vol.  i,  ?  8. 
(2.)    Dialogue,  chapter  88. 


134  SECOND    PERIOD A.  D.  80  TO  A.  D.  120. 

world,  and  particularly  in  Rome,  in  the  case  of 
persons  possessed  with  devils,  ''who  were  cured 
and  set  free,  and  the  devils  themselves  baffled  and 
driven  away,  by  the  Christians  adjuring  and  exor- 
cising them  in  the  name  of  Jesus,  when  all  other 
exorcists  and  enchanters  had  tried  in  vain  to  help 
them."^ 

Justin  says  the  angels  to  whom  God  had  com- 
mitted the  care  of  mankind,  had  been  led  away  by 
love  of  the  daughters  of  men,  and  begat  children, 
who  are  the  demons,  who  have  corrupted  the 
human  race.^ 

He  thinks  demoniacs  are  possessed  and  tortured 
by  the  souls  of  the  wicked  dead.^ 

Irenseus  (A.  D.  190  to  200),  aflarms,  that  "all  who  are  truly  disciples 
of  Jesus,  receiving  grace  from  him,  wrought  miracles  in  his  name,  for 
the  good  of  mankind,  according  to  the  gift  which  each  man  had  re- 
ceived. Some  cast  out  devils,  so  that  those  from  whom  they  were 
ejected,  often  turned  believers,  and  continued  in  the  church.  Others 
had  the  knowledge  of  future  events,  visions,  and  prophetical  sayings. 
Others  healed  the  sick  by  the  imposition  of  hands.  Even  the  dead 
had  been  raised,  and  lived  afterward  many  years  among  them.  It 
was  impossible  to  reckon  up  all  the  mighty  works  which  the  church 
performed,  every  day,  to  the  benefit  of  nations." — [Adv.  Ha^r.  lib.  2, 
eh.  32. 

And  in  regard  to  raising  from  the  dead,  he  declares  it  to  have  been 
"frequently  performed  on  necessary  occasions,  when  by  great  fasting, 
and  the  joint  supplication  of  the  church  of  that  place,  the  spirit  of 
the  dead  person  returned  into  him,  and  the  man  was  given  back  to 
the  prayers  of  the  saints."— [Adv.  Hser.  2.  31. 

Again:  "We  have  many,"  says  he,  "in  the  church,  endued  with 
prophetic  gifts;  speaking  with  all  kinds  of  tongues,  laying  open  the 
secrets  of  men,  for  the  public  good."— [Ibid.  5.  6. 

(i.)    Apology,  2.  6. 

(2.)    Apol.  2.  5.       Ibid.  I,  5,  14. 

(3.)    Ibid.  I.  18. 


AGE  OF  MIRACLES MIRACLES  OF  THE  FATHERS.  135 

Clement  of  Alexandria  (A.  D.  200)  says  presid- 
ing angels  Avere  distributed  over  nations  and  cities  ; 
that  the  Son  gaA^'e  philosophy  to  the  Greeks,  by 
means  of  the  inferior  angels  ;  and  argued  that  it 
was  absurd  to  attribute  it  to  the  devil.' 

Tertullian  (A.  D.  200  to  210)  calls  upon  the  heathen  magistrates  to 
"summon  before  their  tribunal  any  person  possessed  with  a  devil;  and 
if  the  evil  spirit,  when  exorcised  by  any  Christian  whatsoever,  did  not 
own  himself  to  be  a  devil,  as  truly,  as  in  other  places  he  would  falsely 
call  himself  a  god,  not  daring  to  tell  a  lie  to  a  Christian,  that  then 
they  should  take  the  life  of  that  Christian."— [Apology,  ch.  23. 

Again:  "There  is  a  sister  among  us,  endued  with  the  gifts  of  rev- 
elations, which  she  suffers  in  the  church,  during  the  time  of  divine 
service,  by  an  ecstasy,  in  the  spirit.  She  converses  with  angels,  and 
sometimes  also  with  the  Lord;  sees  and  hears  mysteries;  and  knows 
the  hearts  of  some,  and  prescribes  medicines  to  those  who  want 
them." — [De  Anima,  sec.  9. 

He  has  a  disquisition  concerning  angels  and  de- 
mons, in  which  he  enters  into  minute  details.^ 

He  gives  the  case  of  a  woman  who  went  to  a 
theater,  and  came  back  possessed  by  a  demon  ;  and 
on  being  cast  out,  the  evil  spirit  said  he  had  a  right 
to  act  as  he  did,  having  found  her  within  his  lim- 
its.^ 

Origen  ( A.  D.  230)  was  of  the  opinion  that  certain 
demons,  offspring  of  the  Titans  or  giants,  who 
haunt  the  grosser  parts  of  bodies  and  the  unclean 
places  of  the  earth,  had  the  power  of  divining  the 
future."* 

After  fully  discussing  the  question,  and  citing 
many  passages  of  scripture,  he  comes  to  the  conclu- 

(I.)  Stromata,  6.  17. 

(2.)  Apol.  sec.  22;  Ad.  Scapulam,  sec.  2. 

(3.)  De  Spectaculis,  sec.  26. 

(4.)  Contra  Celsum,  4.  92;  8.  II. 


136         SECOND    PERIOD A.  D.  80  TO  A.  D.   120. 

sion  that  the  sun,  moon  and  stars  are  living,  ration- 
al beings/ 

He  says  many  could  heal  the  sick,  by  invoking 
the  name  of  God  over  them,  and  of  Jesus,  with  a 
recital  of  some  story  of  his  life.  ''I  myself,"  says 
he,  ''have  seen  many  so  healed  in  difficult  cases  ; 
loss  of  senses,  madness,  and  innumerable  other  evils, 
which  neither  men  nor  devils  could  cure. ' '  ^ 

Theophilus,  Bishop  of  Antioch  (A.  D.  180),  says 
that  evil  and  seducing  spirits  were  exorcised  and 
cast  out  in  his  day.^ 

Minucius  Felix,  (3d  century),  addressing  himself  to  his  heathen 
friend,  in  his  Dialogue  of  "Octavius,"  says,  "The  greatest  part  of  you 
know  what  confessions  the  demons  make,  concerning  themselves,  as 
oft  as  they  are  expelled  by  us,  out  of  the  bodies  of  men,  by  the  tor- 
ture of  our  words,  and  the  fire  of  our  speech.  Saturn  himself,  and 
Serapis,  and  Jupiter,  and  the  rest  of  them,  whom  you  worship,  con- 
strained by  the  pain  which  they  feel,  confess  what  they  are." — [Minuc. 
Octav.  p.  23,  ch.  27. 

Cyprian  (A.  D.  250),  Arnobius  (A.  D.  303),  and 
Lactantius  (A.  D.  310),  all  give  testimony  in  simi- 
lar language,  to  the  casting  out  of  devils  and  evil 
spirits  by  the  Christians.* 

Eusebius  had  similar  views.  ^ 

Tertullian  relates  that  a  woman,  whom  he  knew, 
a  member  of  the  church,  after  having  died,  while 
the  presbyter  was  j^raying  for  her,  removed   her 

(i.)  De  Principiis,  i.  7,  sec.  3;  Contra  Cels.  S.  10,  11. 

(2.)  Ibid.  lib.  3,  ch.  24. 

(3.)  Ad  .Autolycum. 

(4.)  Cyprian,  Epist.;  Arnobius,  lib.  i.  46;  Lactantius,  Divin.  Inst.  1.  2,  c.  16. 

(5.)  Prjep.  Evang.,  5.  2, 


AGE  OP  MIRACLES MIRACLES  OF  THE  FATHERS.  137 

hands  from  her  sides,  and  folded  them  in  the  atti- 
tude of  supplication.^ 

Even  the  great  Augustine  relates  a  number  of 
most  astounding  miracles,  which  were  performed 
in  the  church,  in  his  immediate  neighborhood.^ 

The  Thundering  Legion. — Eusebius  quotes  from 
a  lost  work  of  Claudius  Apollinaris,  his  account  of 
a  remarkable  answer  to  prayer,  received,  about 
A.  D.  175,  by  the  Christian  soldiers  of  the  Emper- 
or Marcus  Aurelius,  in  his  war  with  the  Quadri. 
Tertullian,  writing  about  A.  D.  200,  in  a  public 
apology,  also  urges  the  same  fact. 

The  incident  referred  to  was  this  : 

"It  is  said,  that  when  Marcus  Aurelius  Caesar  was  forming  his 
troops  in  order  of  battle,  against  the  Germans  and  Sarmatians,  he 
was  reduced  to  extremities,  by  a  failure  of  water." 

Thereupon,  in  answer  to  the  prayers  of  the  Christian  soldiers  of  the 
Melitine  Legion,  so  called,  there  came  thunderbolts,  which  caused 
the  enemy's  flight  and  overthrow.  And  upon  the  emperor's  army,  a 
rain,  "which  restored  it  entirely,  when  it  was  all  but  perishing  by 
thirst."— [Euseb.  Ecc.  Hist.,  5.  5. 

This  circumstance  we  mention,  not  because  there 
is  any  miracle  connected  with  it,  even  in  appear- 
ance ;  since  there  is  nothing  miraculous  in  a  sud- 
den shower,  or  in  a  superstitious  people  being 
frightened  by  thunderbolts  ;  but  because  of  the 
great  prominence  which  has  been  given  to  it,  in 
what  might  be  called  miraculous  literature. 

Much  has  been  written  about  it.  Dion  Cassius 
attributes  the  occurrence  and  the  preservation  of 
the  army  to  an  Egyptian  magician  by  the  name  of 

(i.)    De  Anima,  sec. 51.  (2.)    De  Civ.  Dei,  22.  8. 


138         SECOND    PERIOD A.  D.  80  TO  A.  D.    120. 

Amuphis.  Julius  Capitolinus  attributes  it  to  the 
emperor's  prayers.  Themistius  the  same.  Baro- 
nius,  Moyle,  Scaliger,  Valesius  and  others  have 
written  about  it ;  and  more  recently,  the  late  Cardi- 
nal Newman  devoted  fourteen  pages  to  it,  at  the 
close  of  which,  he  concludes  it  to  have  been  a  very 
noted  miracle.^ 

There  was,  no  doubt,  an  occurrence  of  the  kind  ; 
the  army,  when  in  dire  extremity,  having  been  re- 
lieved by  a  sudden  fall  of  rain.  This  we  learn 
from  Dion  Cassius  and  other  heathen  writers,  and 
from  a  sculpture  of  the  celebrated  Antonine  Column 
at  Rome,  where  is  a  figure  of  Jupiter  Pluvius,  scat- 
tering lightning  and  rain,  the  enemy  and  their 
horses  lying  prostrate,  and  the  Romans,  sword  in 
hand,  rushing  upon  them. 

We  hear  nothing  of  any  connection  of  Christians 
in  the  transaction ,  except  from  Tertullian  and  Euse- 
bius,  and  those  who  copied  from  them. 

As  to  the  Christian  legion,  called,  according  to 
Eusebius,  the  Melitine  Legion,  which  he  represents 
as  afterward  remaining  intact,  Moyle  says  there 
were  few  or  no  Christians  in  the  army ;  and  adds, 
"  I  would  as  soon  believe  my  Lord  Marlborough 
had  a  whole  regiment  of  Quakers  in  his  army,  as 
that  Antoninus  had  a  whole  legion  of  Christians  in 
his."^ 

Then,  as  to  the  name  ''Thundering,"  applied  to 
the  Melitine  Legion,  which  Eusebius  makes  Apolli- 

(i.)    Two  Essays  on  Scripture  Miracles,  etc,,  London,  1870,  2d  Edn.  pp.  240  to  254. 
(2.)    Moyle's  Posthumous  Works,  vol.  2,  pp.  84,  85. 


AGE  OF  MIRACLES — APOCRYPHAL  WRITINGS.      139 

'  naris  say  the  emperor  gave  to  it  on  account  of  this 
transaction,  the  fact  is,  that  one  of  the  Roman  le- 
gions had  that  name,  from  the  time  of  Augustus 
Csesar. 

Turning  Water  into  Oil. — Narcissus,  Bishop  of 
Jerusalem,  when  oil  failed  for  lamps,  at  the  vigil 
of  Easter,  sent  the  persons  who  had  the  care  of 
them,  to  the  neighboring  well  for  water.  When 
they  brought  it ,  he  prayed  over  it ,  and  it  was  changed 
into  oil.  At  least,  so  says  Eusebius.^  Narcissus 
was  made  bishop  about  180. 

This  reported  miracle  has  been  the  occasion  of 
learned  disquisitions  by  Dodwell,  Jortin  and  many 
others.  Newman  devotes  several  pages  to  it,  and 
closes  by  saying,  that  while  he  cannot  say  positive- 
ly that  he  believes  it,  yet  he  has  no  doubt  about  it.'' 

From  the  list  of  noted  miracles  discussed  by  Dr. 
Newman,  those  two  have  been  mentioned,  because 
they  are  said  to  have  occurred  in  the  second  centu- 

It  is  a  significant  fact,  that  they  both  come,  either 
originally,  or  with  important  accessions,  from  Euse- 
bius. 

apocryphal  writings. 

From  the  middle  of  the  second  century,  and  even 
earlier,  the  Christian  world  was  flooded  with  anon- 
ymous writings  of  a  religious  character,  filled  with 
miracles  of  every  description.  There  was  a  morbid 
demand  for  that  kind  of  literature.  At  a  later  day, 
these  writings  were  styled  apocryphal. 

(i,)    Ecclesiastical  Hist.,  6.  9.  (2.)    Essays  on  Miracles,  p.  259. 


140  SECOND  PERIOD — A.  D.   80  tO  A.   D.  120. 

There  were  gospels,  acts,  revelations,  epistles,  etc., 
etc. 

The  Eevelation  of  Moses  gives  a  long  history  of  Adam  and  Eve. 
The  Bevelation  of  Esdra  resembles  somewhat  the  Apocalypse  of 
John.  The  Revelation  of  Paul  is  of  the  same  sort,  relating,  at  great 
length,  the  wonderful  things  revealed  to  Paul,  when  he  went  up  to 
the  third  heaven,  and  was  caught  up  into  paradise,  and  heard  un- 
speakable words.  [2d  Cor.  12.  4.]  There  is  another  Revelation  of 
John,  the  Book  of  John  concerning  the  Falling  Asleep  of  Mary,  the 
Passing  [Translation]  of  Mary,  etc. 

The  Acts  of  Peter  and  Paul,  the  Acts  of  Paul  and  Thecla,  and  the 
story  of  Perpetua,  have  already  been  mentioned. 

The  Acts  of  Barnabas  relate  the  journeyings,  the  miracles  and 
martyrdom  of  that  apostle. 

Finding  a  town,  called  Curium,  was  very  wicked,  he  rebuked  it, 
and  the  western  part  fell,  "so  that  many  were  wounded,  and  many  of 
them  also  died." 

The  Acts  of  Philip.— Nicanora,  wife  of  the  proconsul  of  Hiera- 
polis,  having  been  converted  and  healed  of  her  sickness  by  the 
preaching  of  Philip,  her  husband  was  so  enraged,  that  he  caused 
them  both,  with  Bartholomew,  to  be  scourged,  and  the  two  apostles 
to  be  hanged,  Philip  head  downward.  In  this  position,  Philip  has  a 
long  conversation  with  Bartholomew,  and  preaches  a  discourse  to 
those  standing  about.  When  Mariamne  was  stripped,  her  body  was 
changed,  and  became  a  glass  chest  filled  with  light. 

The  Acts  and  Martyrdom  of  Andrew.— Andrew  has  a  dis- 
cussion with  -^geates,  the  proconsul,  ^geates,  becoming  very 
angry,  has  Andrew  crucified.  Afterward,  he  was  himself  tormented 
by  the  devil,  and  came  to  a  violent  death. 

Besides  these,  there  were  the  Acts  of  Andrew  and  Matthias,  in  the 
City  of  the  Man-Eater,  the  Acts  of  Peter  and  Andrew,  the  Acts  and 
Martyrdom  of  St.  Matthew,  the  Acts  of  the  Holy  Apostle  Thomas, 
and  many  others. — Fabricius  has  a  list  of  Apocryphal  Acts,  36  in 
number.  Some  of  them  are  written  very  much  in  the  style  of  the 
Acts  of  the  Apostles. 

Acts  of  Paul.— Dr.  Lardner  thinks  that  Origen  referred  to  a 
book  entitled  "The  Acts  of  Paul."— De  Principiis,  1,  2,  T.  1,  p.  54. 

The  Miracles  of  the  New  Testament. 

When  we  turn  to  the  miracles  of  the  New  Testa- 
ment, we  instinctively  feel  like  making  them  an  ex- 


AGE  OP  MIRACLES — MIRACLES  OF  THE  N.  T.   141 

ception  to  the  mass  of  wonders  of  that  age.  How- 
much  of  this  feeling  may  be  owing  to  education  and 
association ,  we  will  not  stop  to  inquire  ;  and  per- 
haps it  would  not  be  found  easy  to  determine. 

The  fact,  however,  cannot  be  ignored,  that  there 
is  no  evidence  showing  that  either  of  the  five  books 
in  which  these  miracles  are  recorded,  was  written 
until  nearly  one  hundred  and  fifty  years  after  the 
transactions  are  said  to  have  occurred.  How  much 
earlier  the  manuscripts  existed  from  which  these 
books  were  compiled,  is  not  known.  None  of  them 
can  be  clearly  traced  to  the  first  century. 

There  are  other  important  considerations.  A 
number  of  these  miracles  consist  in  casting  out  de- 
mons from  human  beings.  But  the  doctrine  of  de- 
mons is  a  doctrine  of  the  past.  It  is  now  recognized 
and  admitted ,  that  from  the  beginning,  the  demons 
have  existed  only  subjectively,  as  forms  of  doctrine 
and  belief.  What  then  becomes  of  this  class  of  mir- 
acles ? 

If,  without  irreverence,  we  carefully  examine 
even  the  most  imposing  class  of  New  Testament 
miracles,  looking  upon  them  at  the  same  time  as 
violations  of  known  laws  of  nature  (without  which 
a  miracle  loses  its  force  and  meaning),  we  meet  with 
very  serious  obstacles  in  the  way  of  giving  them 
implicit  credence. 

In  the  case  of  Jairus'  daughter,  we  have  but  to 
take  the  explicit  language  of  Jesus  himself,  ''  The 
maid  is  not  dead,  but  sleepeth." 


142         SECOND    PERIOD — A.  D.   80  TO  A.  D.   120. 

There  are  two  other  reported  cases  of  raising  from 
the  dead,  in  the  canonical  gospels.  The  raising  of 
the  son  of  the  widow  of  Nain,  is  found  only  in  the 
compilation  of  Luke.  The  authorship  of  the  man- 
uscript containing  it,  and  the  time  when  it  was  writ- 
ten, are  involved  in  obscurity. 

The  raising  of  Lazarus,  and  the  turning  of  water 
into  wine,  the  two  transactions  most  plainly  con- 
travening the  laws  of  nature,  are  only  related  in  the 
Gospel  of  John  ;  the  author  of  that  work  having 
probably  taken  them  from  the  Acts  of  Pilate. 

Why  do  the  other  canonical  gospels  contain  no 
mention  of  those  stupendous  miracles? 

How  can  the  belief  in  miracles  be  of  any  import- 
ance in  the  Christian  system?  If  the  doctrines  and 
precepts  of  the  Christian  religion  are  adapted  to  the 
nature  of  man,  and  in  harmony  with  the  divine 
economy  of  the  universe,  they  will  stand,  through 
all  time.  If  not,  they  will  fall.  The  changing  of 
one  element  or  substance  into  another,  or  even  the 
raising  of  a  person  from  the  dead,  cannot  make 
wrong  right,  or  change  the  truth  into  falsehood. 

This  great  truth  was  all  but  comprehended  by 
Tertullian ,  intellectually  the  most  vigorous  of  all 
the  early  fathers.  He  declared  that  the  proof  of  the 
Christian  religion  by  miracles,  was  inconclusive  ; 
''because,"  said  he,  "Jesus  Christ  has  assured  his 
disciples  that  some  would  arise,  who  should  work 
false  miracles." — [Adv.  Marcion,  3.  3. 

Archbishop  Trench  falls  into  the  same  line  of  ar- 
gument : 


AGE  OP  MIRACLES — MIRACLES  OF  THE  N.  T.    143 

"A  miracle  does  not  prove  the  truth  of  a  doctrine,  or  the  divine 
mission  of  him  that  brings  it  to  pass.  The  doctrine  must  first  com- 
mend itself  to  the  conscience  as  being  good,  and  only  then  can  the 
miracle  seal  it  as  divine.— [N otes  on  the  Miracles  of  our  Lord,  8th 
Ed.  1866,  p.  25. 

The  same  view  is  taken  by  Mozley  and  others. 
But  if  the  doctrine  has  received  the  sanction  of  the 
conscience  as  good,  is  it  not  already  divine?  And 
what  need  of  the  miracle  afterward? 


THIRD     PERIOD. 


CHAPTER    X. 

THE  THREE  APOCRYPHAL  GOSPELS. 


The  Protevangelion. 

Of  the  extant  gospels  of  the  second  century,  the 
three  most  ancient  are,  the  Protevangelion,  or  Book 
of  James,  the  Gospel  of  the  Infancy,  and  the  Acts 
of  Pilate,  or  Gospel  of  Nicodemus. 

The  Protevangelion  was  attributed  to  the  apostle 
James,  and  was  caUed  by  Origen,  ''The  Book  of 
James." 

It  is  generally  considered  one  of  the  oldest  gospels 
of  the  second  century ;  probably  appearing  about 
the  third  decade.  The  name , ' '  First  Gospel , ' '  would 
indicate  it  to  be  the  first  of  certain  writings  of  the 
kind. 

The  following  is  an  abstract  of  its  contents : 

THE  PROTEVANGELION. 

Chapter  1. — An  account  of  Joachim,  and  of  the  refusal  of  his 
offerings  in  the  temple,  which  were  despised,  because  he  had  na 
children. 

Chaps.  2  and  3.— Anna,  the  wife  of  Joachim,  mourns  her  barren- 
ness, and  has  a  conversation  upon  the  subject  with  her  maid,  Judith* 


APOCRYPHAL  GOSPELS — THE  PROTEVANGELION.  145 

Chaps.  4  to  7.— The  angel  announces  to  Anna  that  she  is  to  have  a 
child. 

She  brings  forth  a  daughter,  and  calls  her  name  Mary. 

When  Mary  was  nine  months  old,  she  walked  nine  steps.  When 
she  was  a  year  old,  Joachim  gave  a  great  feast  to  the  priests,  scribes, 
elders,  and  all  the  people  of  Israel. 

When  she  was  three  years  old,  they  took  her  to  the  temple,  accom- 
panied by  the  daughters  of  the  Hebrews,  carrying  lamps. 

Chaps.  8  and  9.— She  continued  in  the  temple,  and  received  her 
food  from  the  hand  of  an  angel.  When  she  was  twelve  years  old,  the 
priests  met  in  consultation,  to  determine  what  to  do  with  her.  Zach- 
arias,  the  high  priest,  consulting  the  Lord,  was  told  to  summon  the 
widowers  with  their  rods,  etc.  The  priest  took  the  rods,  and  went 
into  the  temple  to  pray.  After  finishing  his  prayer,  he  came  out  and 
distributed  the  rods. 

"The  last  rod  was  taken  by  Joseph,  and  behold,  a  dove  proceeded 
out  of  the  rod,  and  flew  upon  the  head  of  Joseph."  The  high  priest 
then  designated  Joseph  as  the  one  to  take  the  virgin. 

"But  Joseph  refused,  saying:  'I  am  an  old  man,  and  have  children; 
but  she  is  young,  and  I  fear  lest  I  should  appear  ridiculous  in 
Israel.' "  The  priest  insisting,  Joseph  took  her  to  his  house,  and  then 
went  away,  to  mind  his  trade  of  building. 

Chap.  10. — Mary  selected  by  the  priests  to  spin  the  true  purple,  for 
a  new  vail  for  the  temple. 

Chap.  1L — The  announcement  to  Mary  by  the  angel.  Similar  to 
Luke. 

Chap.  12. — Mary  visits  her  cousin  Elizabeth.  Similar  to  the  account 
in  Luke.    She  is  now  14  years  old. 

Chaps.  13  and  14.— Joseph,  returning  from  building  houses  abroad, 
found  the  virgin  with  child,  and  reproached  her.  Mary  protested  her 
innocence,  saying,  she  knew  not  how  it  had  occurred. 

Joseph  was  about  to  put  her  away,  when  an  angel  appeared,  and 
dissuaded  him  from  it.    Joseph  then  took  the  virgin,  glorifying  God. 

Chaps.  15  and  16. — Joseph  and  Mary  were  brought  before  the 
priest,  accused  of  having  violated  her  virginity;  Joseph  having  taken 
her  merely  to  keep  as  a  virgin. 

Joseph  was  required  to  drink  holy  water,  which  he  did,  unharmed. 
He  was  then  acquitted. 

Chaps.  17  and  18.— Joseph  and  Mary  went  to  Bethlehem  to  be 
taxed.  As  Mary's  time  drew  near,  they  were  obliged  to  stop,  three 
miles  from  Bethlehem. 


146         THIED   PERIOD — A.  D.   120  TO  A.  D.    130. 

Mary  was  taken  into  a  cave,  and  left,  with  Joseph's  sons,  while 
Joseph  went  to  Bethlehem  after  a  midwife.  On  the  way,  he  saw 
various  prodigies.  Fowls  of  the  air,  stopping  in  the  midst  of  their 
flight;  people  sitting  before  a  table  at  dinner,  their  hands  on  the  table 
motionless;  sheep  standing  still,  the  shepherd  with  his  hand  raised  to 
smite  them,  his  hand  remaining  motionless;  kids  with  their  mouths 
to  the  water,  but  not  drinking. 

Chaps.  19  and  20.— Joseph  met  a  mid- wife.  As  they  approached  the 
cave,  a  bright  cloud  overshadowed  it,  and  going  in,  they  found  Jesus 
was  born.  Salome  came  to  the  cave,  and  desiring  proof  that  Mary  was 
a  virgin,  proof  was  vouchsafed.  But  as  a  result,  Salome's  hand  im- 
mediately withered.  She  prayed  to  the  Lord;  an  angel  appeared,  and 
told  her  to  take  the  child,  and  her  hand  would  be  restored.  She  took 
the  child,  and  her  hand  was  made  whole. 

Chap.  21. — Wise  men  came  from  the  east  to  Bethlehem,  inquiring 
for  the  King  of  the  Jews.  The  interview  between  Herod  and  the  wise 
men.    Similar  to  Matthew. 

Chaps.  22  to  24.— Herod  having  issued  his  order  for  the  slaughter  of 
the  children,  "Mary,  hearing  that  the  children  were  to  be  killed,  being 
under  much  fear,  took  the  child,  and  wrapped  him  up  in  swaddling 
cloths,  and  laid  him  in  an  ox-manger,  because  there  was  no  room  for 
them  in  the  inn." 

Elizabeth,  hearing  that  her  son  John  was  to  be  searched  for,  took 
him,  and  went  up  into  the  mountains.  There  a  mountain  opened  and 
received  them.  Zacharias,  because  he  would  not  disclose  the  hiding 
place  of  his  son  John,  was  murdered  in  the  entrance  of  the  temple. 
When  Zacharias  was  killed,  "the  roofs  of  the  temple  howled,  and  were 
rent  from  the  top  to  the  bottom,  and  his  blood  was  congealed  to  stone." 

Chap.  25.— Conclusion.  "I,  James,  wrote  this  history  in  Jerusa- 
lem; and  when  the  disturbance  was,  I  retired  into  a  desert  place,  until 
the  death  of  Herod.    And  the  disturbance  ceased  at  Jerusalem." 

Opinions  of  the  Fathers. 

The  account  in  the  Protevangelion ,  of  the  mur- 
der of  Zacharias,  father  of  John  the  Baptist,  was 
generally  accredited  by  the  fathers.  It  is  mentioned 
and  endorsed  by  Tertullian,'  by  Origen,"  by  Epipha- 

(i.)    Scorpiac,  adv.  Gnost.,  c.  8. 
(2.)    Hom.26,  Matt.  23,  fol,  49- 


APOCRYPHAL  GOSPELS THE  PROTEVANGELION.  147 

nius/  by  Theophylact,''  and  others. 

The  Protevangelion  says,  Zacharias  was  killed  at 
the  entrance  of  the  temple,  and  his  blood  was  hard- 
ened into  stone. — (Ch.  24.) 

Tertullian  says,  Zacharias  was  killed  between  the 
altar  and  the  temple,  and  the  drops  of  his  blood 
made  indelible  impressions  on  the  stones. 

As  has  been  already  mentioned ,  the  circumstance 
of  Joseph  being  an  old  man  when  Mary  was  be- 
trothed to  him,  and  having  had  children  by  a  for- 
mer wife,  was  accredited  by  the  fathers  generally. 
The  Protevangelion  was  here  supported  by  the  Gos- 
pel of  Peter. 

Origen,  it  is  true,  only  refers  to  it  as  believed  by 
some,  but  others  adopt  it  implicitly.  Eusebius  says 
James  was  called  the  brother  of  Christ,  because  he 
was  also  called  the  son  of  Joseph. ^  Epiphanius 
says  the  same,^  and  in  another  place,  that  Joseph 
was  about  fourscore  years  old  when  he  married 
Mary  ;  and  had  six  children  before  that  time,  by  a 
former  wife  ;^  and  again,  writing  against  a  sect 
which  denied  the  perpetual  virginity  of  Mary,  he 
says : 

•'Joseph  was  very  old  when  he  married  Mary,  and  had  been  many 
years  a  widower;  that  he  was  the  brother  of  Cleophas,  the  son  of 
James,  surnaraed  Panther;  that  he  had  his  first  wife  of  the  tribe  of 
Judah,  and  by  her  six  children,  to  wit,  four  sons  and  two  daughters. 
His  eldest  son  was  James,  surnamed  Oblias,  [this  probably  taken  from 

(i.)  De  Vit.  Prophet,  vol.  2,  p.  250,  (attributed  to  Epiphanius.) 

(2.)  In  Matt. 

(3.)  Ecc.  Hist.,  2. 1. 

(4.)  Hseres.  29;  Naz.  sec.  3,  4. 

(;.)  Hsres.  51;  Alogor.  sec.  10. 


148  THIRD  PERIOD A.  D.    120  tO  A.   D.   130. 

Eusebius,  Ecc.  Hist.  2.  23],  that  he  begat  him  when  he  was  about  forty 
years  old;  after  him  he  had  another  son  named  Jose,  then  Simeon  and 
Judas,  and  then  his  two  daughters  Mary  and  Salome:  after  his  wife's 
death,  he  continued  many  years  a  widower,  and  about  fourscore  years 
old,  married  Mary."— [Epiph.  Hseres.,  78,  sec.  8. 

So  also  was  the  account  in  the  Protevangelion  ac- 
cepted as  true  by  Hilary,'  by  Chrysostom  (A.  D. 
407),  Cyril  (A.  D.  375),  by  Euthymius  and  Theo- 
phylact,  and  generally,  as  Bishop  Pearson  says,^  by 
all  the  Latin  fathers  till  Ambrose  (A.  D.  390),  and 
the  Greek  fathers  afterward. 

Epiphanius  refers,  also,  to  the  death  of  Zacharias, 
but  there  is  a  wide  departure  from  the  account  in 
the  Protevangelion. 

"It  was,"  he  says,  "the  occasion  of  the  death  of  Zacharias  in  the  tem- 
ple, that  when  he  had  seen  a  vision,  he  through  surprise  was  willing 
to  disclose  it,  and  his  mouth  was  stopped.  That  which  he  saw,  was 
at  the  time  of  offering  incense;  and  it  was  a  man  standing  in  the  form 
of  an  ass. 

"When  he  had  gone  out,  and  had  a  mind  to  speak  thus  to  the  people, 
♦Wo  unto  you,  whom  do  ye  worship?'  he  who  had  appeared  to  him  in 
the  temple,  took  away  the  use  of  his  speech.  Afterward,  when  he  re- 
covered it,  and  was  able  to  speak,  he  declared  this  to  the  Jews,  and 
they  slew  him.  They  add,  that  on  this  very  account,  the  high  priest 
was  appointed  by  their  lawgiver  to  carry  little  bells,  that  whensoever 
he  went  into  the  temple  to  sacrifice,  he  whom  they  worshiped,  hearing 
the  noise  of  the  bells,  might  have  time  enough  to  hide  himself,  and  not 
be  caught  in  that  ugly  shape  and  figure."— [Epiph.  Haer.,  79.  5. 

That  Mary,  at  three  years  of  age,  was  taken  to 
the  temple,  and  remained  there  eleven  years,  was 
received  as  true  by  Euodius,  Gregory  of  Nyssen, 
(380),  Damascene,  (725),  Germanus,  Bishop  of  Con- 

(i.)    In  Matth.  i. 

(2.)    On  the  Creed,  p.  175.  Art.  3, 


APOCRYPHAL  GOSPELS — THE  PROTEVANGELION.  149 

stantinople,  Andreas  Cretensis,  (675),  George,  bish- 
op of  Nicomedia,  and  others.^ 

The  Protevangelion  was  not  condemned  by  the 
decree  of  Pope  Gelasius. 

Jones  was  mistaken  in  supposing  that  Epiphanius 
and  Austin  were  the  first  writers  who  had  recog- 
nized the  Protevangelion.^  Origen  mentioned  it  as 
"•  the  Book  of  James  ;"  Tertullian  was  acquainted 
with  it,  and  still  earlier,  Justin  Martyr. 

The  fact  that  Christ  was  born  in  a  cave,  is  fre- 
quently alluded  to  in  the  writings  of  the  fathers. 
Thus  Gregory  Nyssen  (380)  says : 

"We  are  indeed  cheered  by  the  gospel,  when  we  revert  to  the  speech 
at  Bethlehem,  and  when  we  contemplate  the  divine  mysteries  in  the 
cave,"  "Speelaio  musteeria."— [Greg.  Nys.  Op.  vol.  3,  p.  348.  (See  also, 
the  chapter  of  this  work  entitled,  "Justin  Martyr.") 

(i.)    See  Baronius,  (1588),  Apparat.  ad  Annal..  no.  48. 
(2.)    Jeremiah  Jones,  New  Method,  etc.,  vol.  2,  p.  144. 


CHAPTER    XI. 

THE  PROTEVANGELION, 
AND  THE  GOSPELS  OF  LUKE  AND  MATTHEW. 


The  PROTEVANGELION   ONE  OR  THE  MANUSCRIPTS  USED  IN 

THE  Compilations  of  Luke  and  Matthew — The  Protevan- 

GELION  and  THE  FIRST  TWO  CHAPTERS  OF  LUKE  AND  MaTTHEW 

COMPARED. — Which  was  first  written? 

Dr.  Frederick  Schleiermacher,  who  is  styled,  in 
the  Imperial  Dictionary  of  .Biography, ''the  most 
influential  theologian  of  Protestant  Germany  that 
has  appeared  during  the  present  century,"  in  an 
able  essay,  has  shown,  that  the  Gospel  of  Luke  con- 
sists, almost  entirely,  of  a  compilation  of  manu- 
scripts, older  than  the  time  of  the  compiler. 

Speaking  of  the  first  and  second  chapters,  he 
says : 

"It  is  impossible,  at  the  outset,  to  avoid  observing  the  great  differ- 
ence of  style  between  the  introductory  passage,  (ch.  1,  vv.  1  to  4),  and 
this  section  (balance  of  chs.  1  and  2);  since  from  very  tolerable  and 
well  constructed  Greek,  which  even  makes  some  attempts  at  elegance, 
we  suddenly  drop  into  the  harshest  Hebraistic  phraseology;  so  that 
one  is  loth  to  attribute  both  to  the  same  hand." — [Critical  Essay  on 
Luke,  p.  21,  Ed.  London,  1825. 

Again: 

"If  we  compare  the  end  of  tha  first  chapter  with  the  beginning  of 
the  second,  we  can  scarcely  remain  in  doubt,  that  the  section  from 


APOCRYPHAL  GOSPELS — THE  PEOTEVANGELION.   151 

verse  5  to  the  end  of  the  chapter,  (ch.  1),  was  originally  an  independent 
whole.  In  the  first  place,  the  80th  verse  is  an  evident  form  of  conclu- 
sion.   

"To  this  it  may  be  added,  that  if  it  were  the  same  narrator  who  is 
proceeding  in  the  second  chapter,  many  things  ought  to  be  differently 
stated."— [lb.  p.  22. 

"Thus  then  we  begin  by  detaching  the  first  chapter  as  an  originally 
independent  composition.  If  we  consider  it  in  this  light  somewhat 
more  closely  we  cannot  resist  the  impression,  that  it  was  originally  a 
a  poetical  work  rather  than  a  proper  historical  narrative.  The  latter 
supposition  in  its  strictest  sense,  at  all  events,  no  one  will  adopt;  or 
contend  that  the  angel  Gabriel  announced  the  advent  of  the  Messiah, 
in  figures  so  purely  Jewish,  and  in  expressions  taken  mostly  from  the 
Old  Testament;  or  that  the  alternate  song  between  Elizabeth  and 
Mary  actually  took  place  in  the  manner  described;  or  that  Zachariah, 
at  the  instant  of  recovering  his  speech,  made  use  of  it  to  utter  the 
hymn,  without  being  disturbed  by  the  joy  and  surprise  of  the  compa- 
ny, by  which  the  narrator  himself  allows  his  description  to  be  inter- 
rupted. 

"At  all  events,  then,  we  should  be  obliged  to  suppose  that  the  au- 
thor made  additions  of  his  own,  and  enriched  the  historical  narrative 
by  the  lyrical  effusions  of  his  own  genius.  But  even  in  the  historical 
part,  there  is  much  that  will  not  admit  of  being  understood  as  literal 
narrative.  In  the  first  place,  the  whole  chronology  depends  on  the 
circumstance  which  the  author  was  desirous  of  introducing,  that  the 
child  in  Elizabeth's  womb  leaped  for  joy  at  Mary's  approach.  Mary 
is,  on  this  account,  made  to  defer  her  visit  till  after  the  fifth  month; 
and  in  order  to  leave  no  chasm  in  the  whole,  the  angel,  for  the  same 
reason,  is  made  to  come  to  her  no  sooner.  Immediately  after  the  an- 
nunciation, she  sets  out,  and  stays  three  months  with  her  cousin; — a 
circumstance  also  very  improbable,  on  account  of  her  own  approach- 
ing nuptials — in  order  that  upon  her  return,  the  birth  of  Jesus  might 
be  immediately  subjoined. 

"Similar  to  this  is  the  circumstance,  that  Zacharias  is  punished 
with  dumbness  for  his  unbelief,  and  thus  contrasted  with  Mary,  who 
breaks  forth,  under  divine  inspiration,  into  songs  of  praise;  and  yet 
that,  although  his  unbelief  must  long  before  have  ceased,  he  does 
not  recover  his  speech  till  the  instant  when,  by  confirming  the  name, 
he  solemnly  recognizes  the  angel's  declaration  of  his  son's  calling. 

"If  to  this  we  add  the  whole  grouping,  the  angel  coming  to  Zacha- 
rias, and  announcing  the  last  prophet  of  the  old  covenant  in  the  tem- 
ple, the  same  coming  afterward  to  Mary,  and  announcing  the  advent 
of  the  Messiah  in  the  despised  Nazareth,  the  meeting  of  Mary  and 


152         THIRD    PERIOD — A.  D.  120  TO  A.  D.   130. 

Elizabeth,  the  winding  up  of  the  whole  by  the  restoration  of  Zacha- 
rias  to  speech,  and  his  hymn,  which  form  the  conclusion,  there  nat- 
urally presents  itself  to  us  a  pleasing  little  composition,  completely  in 
the  style  and  manner  of  several  Jewish  poems,  sf?7Z  extant  among  our 
apocryphal  writings  ;  written  in  all  probability,  originally  in  Aramaic, 
by  a  Christian  of  the  more  liberal  Judaizing  school,  and  of  the  general 
style  of  which,  a  faithful  image  is  conveyed  in  the  early  severe  school 
of  Christian  painting."— [Essay  on  Luke,  by  Schleiermacher,  pp.  24  to 
26. 

The  Protevangelion,  which  is  one  of  the  extant 
apocryphal  writings  alluded  to,  is  in  the  Greek  lan- 
guage, but  is  filled  with  Hebraisms,  showing  it  to 
have  been  written  by  a  Hellenic  Jew  ;  and  justify- 
ing the  supposition  of  our  author,  that  it  was  orig- 
inally in  the  Aramaic  tongue. 

The  following  comparison  of  the  two  gospels 
will,  it  is  believed,  sustain  the  inference  of  Schleier- 
macher, that  the  apocryphal  gospel,  so  called,  was 
first  written  : 

(We  have  consulted  the  original  Greek  text,  from  the  Orthodoxo- 
grapha  of  Grynseus,  p.  71,  etc.) 

The  Protevangelion 
Compared  with  Luke  and  Matthew. 


Peotevangelion,  ch.  11. 


And  she  (Mary)  took  a  pitcher, 
and  went  out  to  till  it  with  water. 
And  behold,  a  voice,  saying;  Hail, 
full  of  grace;  the  Lord  is  with 
thee;  blessed  art  thou  among  wo- 
men. 

And  she  looked  around,  to  the 
right  and  to  the  left,  to  see  whence 
this  voice  came.  And  trembling, 
she  went  into  her  house,  and  put 


Luke,  ch.  1. 

26.  And  in  the  sixth  month  the 
angel  Gabriel  was  sent  from  God, 
unto  a  city  of  Galilee,  named 
i<{azareth. 

27.  To  a  virgin  espoused  to  a 
man  whose  name  was  Joseph,  of 
the  house  of  David;  and  the  vir- 
gin's name  (was)  Mary, 

28.  And  the  angel  came  in  unto 
her,  and  said,  Hail  (thou  that  art) 
highly  favored,  the  Lord  is  with 
thee:  blessed  (art)  thou  among 
women. 

29.  And  when  she  saw  (him,)  she 
was  troubled  at  his  saying,  and 


APOCRYPHAL  GOSPELS THE  PEOTEVANGELION.  153 


Protevangelion,  ch.  IL 

down  the  pitcher,  and  taking  the 
purple,  she  sat  down  in  her  seat, 
to  work  it.  And  behold  the  an- 
gel of  the  Lord  (one  version  reads, 
"a  young  man  of  ineffable  beau- 
ty,") stood  by  her,  and  said:  Fear 
not,  Mary;  for  thou  hast  found 
favor  with  God. 


When  she  heard  this,  she  rea- 
soned with  herself,  What  sort  of 
salutation  is  this  to  me?  And 
the  angel  said  unto  her.  The  Lord 
is  with  thee,  and  thou  shalt  con- 
ceive. And  shall  I  conceive,  said 
she,  by  the  living  God,  and  bring 
forth  as  other  women  do  ? 

The  angel  replied.  Not  so,Mary, 
for  the  Holy  Ghost  shall  come  up- 
on thee,  and  the  power  of  the 
Highest  shall  overshadow  thee; 
therefore  also  the  holy  thing 
which  shall  be  born  of  thee  shall 
be  called  the  Son  of  the  living 
God. 

And  thou  shalt  call  his  name 
Jesus,  for  he  shall  save  his  people 
from  their  sins. 

And  behold  thy  cousin  Elisa- 
beth, she  has  also  conceived  a  son 
in  her  old  age.  And  this  is  the 
sixth  month  with  her  who  was 
called  barren. 

For  nothing  shall  be  impossible 
with  God. 

And  Mary  said,behold  the  hand- 
maid of  the  Lord;  be  it  unto  me 
according  to  thy  word. 

Chapter  12. 

And  she  wrought  the  purple, 
and  took  it  to  the  high  priest. 
And  the  high  priest  blessed  her, 
saying:  Mary,  the  Lord  hath  mag- 
nified thy  name,  and  thou  shalt 
be  blessed  in  all  generations  of 
the  earth. 


Luke,  ch.  1. 

cast  in  her  mind  what  manner  of 
salutation  this  should  be. 

30.  And  the  angel  said  unto  her. 
Fear  not,  Mary;  for  thou  hast 
found  favor  with  God. 

31.  And  behold,  thou  shalt  con- 
ceive in  thy  womb,  and  bring 
forth  a  son,  and  shalt  call  his 
name  JESUS. 

32.  He  shall  be  great,  and 
shall  be  called  the  Son  of  the 
Highest;  and  the  Lord  God  shall 
give  unto  him  the  throne  of  his 
father  David. 

33.  And  he  shall  reign  over  the 
house  of  Jacob  forever;  and  of 
his  kingdom  there  shall  be  no  end. 

34.  Then  said  Mary  unto  the 
angel,  how  shall  this  be,  seeing  I 
know  not  a  man? 

35.  And  the  angel  answered  and 
said  unto  her.  The  Holy  Ghost 
shall  come  upon  thee,  and  the 
power  of  the  Highest  shall  over- 
shadow thee;  therefore  also,  that 
holy  thing  which  shall  be  born  of 
thee,  shall  be  called  the  Son  of 
God. 


36.  And  behold,  thy  cousin  Elis- 
abeth, she  hath  also  conceived  a 
son  in  her  old  age;  and  this  is  the 
sixth  month  with  her  who  was 
called  barren: 

37.  For  with  God  nothing  shall 
be  impossible. 

38.  And  Mary  said,  Behold  the 
handmaid  of  the  Lord;  be  it  unto 
me  according  to  thy  word.  And 
the  angel  departed  from  her. 

39.  And  Mary  arose  in  those 
days,  and  went  into  the  hill-coun- 
try with  haste,  into  a  city  of  Ju- 
da, 

40.  And  entered  into  the  house 
of  Zacharias,  and  saluted  Elisa- 
beth. 


154         THIRD    PERIOD A.  D.   120  TO  A.  D.    130. 


Protevangelion,  ch.  12. 

Then  Mary,  filled  with  joy, 
went  away  to  her  cousinElisabeth, 
and  knocked  at  the  door. 

When  Elisabeth  heard,  she  ran, 
and  opened  to  her,  and  blessed 
her. 

And  said:  Whence  is  this  to 
me,  that  the  mother  of  my  Lord 
should  come  to  me  ? 

For  lo;  as  soon  as  the  voice  of 
thy  salutation  came  to  my  ears, 
that  which  is  within  me  leaped 
and  blessed  thee. 

But  Mary,  being  ignorant  of 
those  mysterious  things,  which 
the  archangel  Gabriel  had  spoken 
to  her,  lifted  up  her  eyes  to  heaven, 
and  said:  Lord,  what  am  I,  that 
all  the  generations  of  the  earth 
should  call  me  blessed  ? 

But  as  day  by  day  she  grew  big, 
being  afraid,  she  went  to  her 
home,  and  hid  herself  from  the 
children  of  Israel. 

She  was  fourteen  years  old  when 
these  mysteries  happened. 

No  one  can  doubt  that  one  of  the  foregoing  nar- 
ratives was  used  in  the  composition  of  the  other. 

If,  as  Schleiermacher  supposes,  the  author  of 
Luke  has  inserted  an  entire  manuscript,  running 
from  verses  5  to  80,  then  the  author  of  that  man- 
uscript drew  from  the  ProtevangeHon,  or  the  author 
of  the  Protevangelion  drew  from  the  manuscript, 
either  before  or  after  it  was  placed  in  the  gospel  of 
Luke. 

Grynseus,  the  author  of  the  Orthodoxographa, 
believed  that  the  Protevangelion  was  first  written.' 

(i.)  He  says,  "Multa  habet  quae  narrationibus  quatuor  evangelistarum  pulchre 
consentiunt,  plura  autem  quae  ab  illis  velut  parerga  sunt  praetermissa." 

"It  contains  many  things  which  perfectly  agree  with  the  accounts  of  the  (our  evan- 
gelists, but  more  which  are  omitted  by  (from)  them  as  needless." 


Luke,  ch.  1. 

41.  And  it  came  to  pass,  that 
when  Elisabeth  heard  the  saluta- 
tion of  Mary,  the  babe  leaped  in 
her  womb;  and  Elisabeth  was 
filled  with  the  Holy  Ghost. 

42.  And  she  spake  out  with  a 
loud  voice,  and  said:  Blessed  (art) 
thou  among  women,  and  blessed 
(is)  the  fruit  of  thy  womb. 

43.  And  whence  (is)  this  to  me, 
that  the  mother  of  my  Lordshould 
come  to  me? 

44.  For  lo,  as  soon  as  the  voice 
of  thy  salutation  sounded  in  mine 
ears,  the  babe  leaped  in  my  womb 
for  joy. 

45.  And  blessed  (is)  she  that  be- 
lieved; for  there  shall  be  a  per- 
formance of  those  things  which 
were  told  her  from  the  Lord. 

46.  And  Mary  said.  My  soul 
doth  magnify  the  Lord,  (etc.  See 
the  song  of  Mary,  Luke,  ch.  1,  vv. 
46  to  55.) 

56.  And  Mary  abode  with  her 
about  three  months,  and  returned 
to  her  own  house. 


APOCRYPHAL  GOSPELS — THE  PROTEVANGELION.  155 

If  the  foregoing  parallel  passages  be  carefully 
examined,  in  connection  with  the  abstract  in  the 
previous  chapter,  it  will  be  seen  that  the  internal 
evidence  favors  the  earlier  composition  of  the  pas- 
sages from  the  Protevangelion.  Those  are  in  the 
midst  of  a  much  longer  story,  forming  a  natural 
and  consistent  part  of  it ;  while  the  account  in 
Luke  is  a  disjointed  and  unconnected  narrative. 

The  variations  in  Luke  are  evidently  for  a  pur- 
pose. 

For  instance,  in  the  27th  verse,  it  is  stated  that 
Joseph  was  of  the  house  of  David  ;  and  in  the  32d 
verse,  that  Jesus  should  be  given  the  throne  of  his 
father  David ;  for  neither  of  which  is  there  any 
parallel  in  the  Protevangelion.  The  earlier  fath- 
ers, who  followed  this  gospel,  thought  it  sufficient 
to  trace  the  descent  of  Mary  from  David.  But  the 
author  of  Luke  desired  to  show  that  Joseph  was 
descended  from  David  ;  hence  the  change,  which 
appears  to  have  been  made  in  support  of  his  gene- 
alogy. 

In  pursuance  of  the  same  object,  in  the  4th  verse 
of  the  2d  chapter,  he  represents  that  Joseph  went 
up  from  Galilee  to  Bethlehem,  to  be  taxed,  "because 
he  was  of  the  house  and  lineage  of  David."  The 
17th  chapter  of  the  Protevangelion  represents  Jo- 
seph as  going  to  Bethlehem  to  be  taxed,  but  says 
nothing  of  his  being  of  the  house  and  lineage  of 
David.  If  the  Protevangelion  had  been  last  writ- 
ten, there  is  no  reason  why  that  circumstance,  if 
true,  should  have  been  omitted;  and  especially  if 
that  was  the  reason  why  Joseph  went  to  Bethlehem 


156         THIRD    PERIOD — A.  D.    120  TO  A.  D.   130. 

to  be  taxed.  On  the  contrary,  the  author  of  the 
Protevangelion  would  have  inserted  the  reference 
to  David,  as  calculated  to  magnify  the  importance 
of  Jesus,  by  showing  his  royal  descent,  on  the  male 
side  of  his  ancestry. 

Then  the  song  of  praise  with  which  Mary  breaks 
forth,  has  a  theological  look,  being  composed, 
almost  entirely,  from  passages  in  the  Old  Testa- 
ment. This,  also,  is  not  in  the  Protevangelion. 
If,  indeed,  it  was  spoken  by  Mary  herself,  it  may 
be  looked  upon  as  strong  evidence  of  the  truth  of 
the  statement,  that  Mary  was  brought  up  in  the 
temple  ;  since  in  no  other  way  would  she  have  been 
so  conversant  with  the  Jewish  scriptures. 

Passing  on  to  the  second  chapter  of  Luke,  Dr. 

Schleiermacher,  commenting  on  verses  1  to  20,  and 

suggesting  that  it  appears  like  a  separate  narrative, 

says : 

"We  can  recognize  neither  the  same  author,  nor  the  prevalence  of 
a  poetical  character,  since  this  would  necessarily  have  occasioned  the 
introduction  of  more  lyrical  passages.  Here,  therefore,  we  must 
refer  the  main  fact,  at  least,  to  an  historical  tradition.  But  upon 
this,  if  we  seek  grounds  for  an  exact  conclusion,  there  arises  in  the 
first  place  the  question,  from  what  source  the  narrative  may  be  drawn. 
For  two  may  be  conceived,  Joseph  and  Mary  on  the  one  side,  the  shep- 
herds on  the  other." 

After  considering  the  circumstances,  he  inclines 
to  the  opinion,  that  the  narrative  came  originally 
from  the  shepherds.  He  thinks  the  shepherds 
related  what  occurred,  and  the  affair  became  known 
in  the  neighborhood  of  Bethlehem.  He  concludes 
as  follows : 

"We  must  therefore  suppose,  that  this  story  was  only  drawn  forth 
from  the  dust  of  oblivion,  by  the  recollection  of  individuals,  after  the 


APOCRYPHAL  GOSPELS — THE  PROTEVANGELION.   157 

fame  of  Jesus  was  already  established,  and  therefore  probably  did  not 
obtain  further  publicity  until  after  his  death/'— [Essay  on  Luke,  pp. 
32  to  35. 


The  following  parallel  may  enable  us  to  deter- 
mine which  of  these  gospels  contains  the  earlier 
record  of  this  story  : 

THE  BIETH  OF  JESUS. 


PROTEVANGELION,  Ch.  17. 

And  it  came  to  pass  that  there 
went  forth  a  decree  from  the  Em- 
peror Augustus,  that  all  the  Jews 
should  be  taxed,  (apographesthai), 
who  were  of  Bethlehem  of  Judea. 

And  Joseph  said,  I  will  take 
care  that  my  children  shall  be 
taxed;  but  what  shall  I  do  with 
this  young  woman  ?  To  have  her 
taxed  as  my  wife  I  am  ashamed; 
But  if  as  my  daughter,  all  Israel 
knows  she  is  not  my  daughter. 
The  day  itself  of  the  Lord  shall 
bring  to  pass  what  it  will. 

And  he  saddled  the  ass,  and 
placed  her  upon  it.  Joseph  and 
Simeon  followed,  and  arrived 
within  three  miles  (of  Bethlehem.) 


Chapter  18. 

And  he  found  there  a  cave,  and 
led  her  into  it,  and  leaving  her 
and  his  sons  in  the  cave,  he  went 
forth  to  seek  a  Hebrew  midwife 
in  the  country  of  Bethlehem. 

(On  his  way  Joseph  sees  the 
prodigies  mentioned  in  last  chap- 
ter.) 

(Ch.  19.— He  meets  a  midwife 
coming  down  from  the  mountains. 
They  return  together,  and  find 
Jesus  born,  in  the  cave.) 

In  subsequent  chapters,  various 
remarkable  events  are  related,  in- 
cluding the  visit  of  the  wise  men 
"to  Bethlehem,"  and  the  order  for 
the  slaughter  of  the  children.  The 


Luke,  ch.  2. 

And  it  came  to  pass  in  those 
days,  that  there  went  out  a  de- 
cree from  Csesar  Augustus,  that 
all  the  world  should  be  taxed. 

2.  (And  this  taxing  was  first 
made  when  Cyrenius  was  Gover- 
nor of  Syria.) 

3.  And  all  went  to  be  taxed, 
every  one  into  his  own  city. 

4.  And  Joseph  also  went  up 
from  Galilee,  out  of  the  city  of 
Nazareth,  into  Judea,  unto  the 
city  of  David,  which  is  called 
Bethlehem;  (because  he  was  of 
the  house  and  lineage  of  David,) 

5.  To  be  taxed  with  Mary,  his 
espoused  wife,  being  great  with 
child. 

6.  So  it  was,  that  while  they 
were  there,  the  days  were  accom- 
plished that  she  should  be  deliv- 
ered. 


7.  And  she  brought  forth  her 
first-born  son, 


158  THIRD  PERIOD A.  D.    120  tO  A.   D.   130. 


Protevangelion,  ch.  18. 

story  proceeds  as  follows:) 

But  Mary  hearing  that  the  child- 
ren were  to  be  killed,  being  under 
much  fear,  took  the  child,  and 
wrapped  him  up  in  swaddling- 
cloths,  and  laid  him  in  an  ox- 
manger,  because  there  was  no 
room  for  them  in  the  inn. — [ch.  22. 


Luke,  ch.  2. 


and  wrapped  him  in  swad- 
dling-clothes, and  laid  him  in  a 
manger;  because  there  was  no 
room  for  them  in  the  inn. 


The  account  of  the  vision  of  the  shepherds,  etc., 
does  not  appear  in  the  Protevangelion  ;  a  circum- 
stance which  cannot  well  be  accounted  for,  if  Luke 
was  first  written.  The  author  of  the  Protevangel- 
ion enlarges  upon  many  unimportant  circumstan- 
ces, and  is  not  in  want  of  space.  It  is  difficult  to 
see  why,  if  his  work  was  last  written,  he  should 
omit  so  interesting  a  portion  of  the  story,  as  that 
concerning  the  shepherds  ;  one  too,  which  would 
have  added  so  much  to  the  importance  of  the  trans- 
action. 

In  a  subsequent  chapter,  it  will  be  seen  that  this 
account  has  a  parallel  in  the  Gospel  of  the  Infancy. 
This  gospel  states  also  that  Jesus  was  circumcised 
in  the  cave. 

So  with  the  presentation  in  the  temple  :  22d  to 
40th  of  2d  chapter  of  Luke,  which,  Schleiermacher 
thinks,  was  a  separate  narrative,  from  another  man- 
uscript. This,  though  not  in  the  Protevangelion, 
is  in  the  Gospel  of  the  Infancy.  The  same  may  be 
said  of  the  balance  of  the  chapter,  verses  41  to  52. 

Of  this  portion  of  the  narrative,  Schleiermacher 

pays : 


APOCRYPHAL  GOSPELS — THE  PROTEVANGELION.  159 

"That  the  last  piece  of  this  division,  too,  Jesus'  first  visit  to  the  tem- 
ple, did  not  originally  belong  to  the  same  context  with  what  goes  be- 
fore, is  rendered  evident  by  a  variety  of  marks.  Verse  40,  which  some 
most  strangely  consider  as  the  beginning  of  this  last  piece,  against  all 
analogy  with  1st.  80,  and  2d.  52,  is  a  mere  form  of  conclusion." — [Essay^ 
p.  41. 

This  learned  writer  sums  up  his  view  of  the  com- 
position of  the  first  two  chapters  of  Luke,  as  fol- 
lows : 

"Thus,  then,  by  an  apparently  gradual  annexation  of  several  de- 
tached narratives,  committed  to  writing  independently  of  each  other^ 
to  a  piece  which  was  originally  composed,  not  as  an  historical  narra- 
tive, but  as  a  poem,  did  the  first  division  of  this  gospel,  according  to 
these  indications,  take  its  rise."-[Essay,  p.  44. 

The  internal  evidence  going  to  show  that  this  gos- 
pel was  written  before  Luke,  is  supported  by  the 
historical  fact,  that  Justin  Martyr  (A.  D.  150  to  160), 
who  furnishes  no  evidence  of  having  seen  the  Gos- 
pel of  Luke,  was  acquainted  with  the  Protevangel- 
ion  history,  and  received  it  as  true.  He  refers  to 
Christ  being  born  in  a  cave,  and  to  various  other 
incidents  of  the  narrative,  not  found  in  the  canoni- 
cal gospels. 

Let  us  now  pass  on  to  the  Gospel  of  Matthew : 

JOSEPH    AND    THE   ANGEL. 


Peotevangelion,  eh.  13. 

And  when  her  sixth  month  was 
come,  Joseph,  returning  from  his 
building  houses,  and  entering  in- 
to his  house,  found  the  virgin 
grown  big  with  child. 

Chapter  14. 

Then  Joseph  was  exceedingly 
afraid,  and  went  away  from  her, 
considering  what  he  should  do 
with  her:  and  he  thus  reasoned 
with  himself: 


Matthew,  ch.  1. 

V.  18.  Now  the  birth  of  Jesus 
Christ  was  on  this  wise:  When  as 
his  mother  Mary  was  espoused  to 
Joseph,  before  they  came  together, 
she  was  found  with  child  of  the 
Holy  Ghost. 

19.  Then  Joseph  her  husband, 
being  a  just  (man,)  and  not  will- 


160         THIRD    PERIOD A.  D.   120  TO  A.  D.  130. 


Protevangelion,  ch.  14. 

If  I  conceal  her  crime,  I  shall 
be  found  guilty,  by  the  law  of 
the  Lord;  and  if  I  discover  her  to 
the  children  of  Israel,  I  fear  lest, 
she  being  with  child  by  an  angel, 
I  shall  be  found  to  betray  the  life 
of  an  innocent  person.  What, 
therefore  shall  I  do  ?  I  will  privily 
put  her  away. 

And  night  came  upon  him,  and 
behold,  an  angel  of  the  Lord  ap- 
peared to  him  in  a  dream,  saying: 
Be  not  afraid  to  take  the  young 
woman,  for  that  which  is  within 
her  is  of  the  Holy  Ghost. 

And  she  shall  bring  forth  a  son, 
and  thou  shalt  call  his  name 
Jesus,  for  he  shall  save  his  people 
from  their  sins. 


Then  Joseph  arose  from  his 
sleep,  and  glorified  the  God  of 
Israel,  who  had  shown  him  such 
grace,  and  he  kept  the  maiden. 


Matthew,  ch.  1. 

ing  to  make  her  a  public  example,, 
was  minded  to  put  her  away  pri- 
vily. 

20.  But  while  he  thought  on. 
these  things,  behold,  the  angel  of 
the  Lord  appeared  unto  him  in  a 
dream,  saying,  Joseph,  thou  son 
of  David,  fear  not  to  take  unta 
thee  Mary  thy  wife;  for  that 
which  is  conceived  in  her  is  of  the 
Holy  Ghost. 

21.  And  she  shall  bring  forth  a 
son,  and  thou  shalt  call  his  name 
Jesus,  for  he  shall  save  his  peo- 
ple from  their  sins, 

22.  Now  all  this  was  done  that 
it  might  be  fulfilled  which  was 
spoken  of  the  Lord  by  the  prophet 
saying: 

23.  Behold  a  virgin  shall  be  with 
child,  and  shall  bring  forth  a  son, 
and  they  shall  call  his  name  Em- 
manuel, which  being  interpreted 
is,  God  with  us. 


24.  Then  Joseph,  being  raised 
from  sleep,  did  as  the  angel  of  the 
Lord  had  bidden  him,  and  took 
unto  him  his  wife. 


Here,  again,  the  later  and  more  theological  char- 
acter of  the  composition,  is  apparent  in  Matthew. 

Not  only  does  the  angel  address  Joseph  as  the  son 
of  David,  which  form  of  address  is  not  in  the  Prote- 
vangelion,  but  verses  22  and  23  are  injected  into 
the  Protevangelion  history,  for  the  purpose  of  mak- 
ing the  account  fit  in  with  a  certain  prophecy  of  the 
Old  Testament.  These  verses  are,  however,  no 
improvement  upon  the  Protevangelion.  When  that 
prophecy  is  examined,  it  is  found  not  to  relate  to 
Christ  at  all. 


APOCRYPHAL  GOSPELS — THE  PROTEVANGELION.    161 

The  passage  is  in  the  7th  chapter  of  Isaiah. 

In  the  days  of  Ahaz,  King  of  Judah,  the  kings 
of  Syria  and  Israel  went  up  to  Jerusalem,  and  made 
war  against  it.  Then  the  Lord  sent  Isaiah  forth 
with  instructions  to  meet  Ahaz,  and  to  bid  him  to 
be  quiet,  and  fear  not.  He  was  instructed  to  assure 
Ahaz,  that  within  three-score  and  five  years,  Eph- 
raim  should  be  broken.  The  Lord  then  bid  Ahaz 
ask  for  a  sign.  But  Ahaz  replied,  he  would  not 
ask ,  neither  would  he  tempt  the  Lord.  Then  the 
Lord  (through  Isaiah)  said  : 

"Therefore  the  Lord  himself  shall  give  you  a  sign;  Behold,  a  virgin 
shall  conceive,  and  bear  a  son,  and  shall  call  his  name  Immanuel.  But- 
ter and  honey  shall  he  eat,  that  he  may  know  to  refuse  the  evil,  and 
choose  the  good.  For  before  the  child  shall  know  to  refuse  the  evil, 
and  choose  the  good,the  land  that  thou  abhorrest  shall  be  forsaken  of 
both  her  kings."— [Isaiah,  7.  14. 16. 

The  8th  chapter  proceeds  as  follows : 

"Moreover,  the  Lord  said  unto  me,  Take  thee  a  great  roll,  and  write 
in  it  with  a  man's  pen  concerning  Maher-shalal-hash-baz.  And  I  took 
unto  me  faithful  witnesses  to  record,  Uriah  the  priest,  and  Zechariah 
the  son  of  Jeberechiah.  And  I  went  unto  the  prophetess,  and  she  con- 
ceived, and  bare  a  son.  Then  said  the  Lord  to  me,  Call  his  name 
Maher-shalal-hash-baz.  (In  making  speed  to  the  spoil,  he  hasteneth 
the  prey.)  For  before  the  child  shall  have  knowledge  to  cry.  My  fath- 
er, and  my  mother,  the  riches  of  Damascus  and  the  spoil  of  Samaria 
shall  be  taken  away  before  the  king  of  Assyria."-[Isa.  8. 1-4. 

It  is  only  necessary  to  read  the  passage,  in  con- 
nection with  the  context,  to  see  that  it  had  no  ref- 
erence to  Christ  whatever.  The  language  does  not 
profess  to  be  prophetic,  beyond  sixty-five  years. 
Otherwise,  it  is  historical,  throughout,  and  the  his- 
tory needs  no  interpretation. 


162         THIRD    PERIOD — A.  D.   120  TO  A.  D.   130. 
VISIT  OF  THE  MAGI  —  SLAUGHTER  OF  THE  CHILDREN. 


Protevangelion,  ch.  21. 

Then  Joseph  was  preparing  to 
go  away.  For  there  was  a  great 
commotion  in  Bethlehem,  by  the 
coming  of  wise  men  from  the  east, 


saying:  Where  is  he  that  is  born 
King  of  the  Jews  ?  For  we  have 
seen  his  star  in  the  east,  and  are 
come  to  worship  him. 

When  Herod  heard  this,  he  was 
exceedingly  troubled;  and  having 
sent  messengers  to  the  wise  men 
and  the  priests,  he  inquired  of 
them  in  the  prsetorium,  saying  to 
them,  Where  is  it  written  among 
you,  of  Christ  the  king,  that  he 
should  be  born? 

Then  they  say  unto  him.  In 
Bethlehem  of  Judea;  for  thus  it 
is  written;  And  thou  Bethlehem, 
in  the  land  of  Juda,  art  not  the 
least  among  the  princes  of  Juda; 
for  out  of  thee  shall  come  a  gov- 
ernor, who  shall  rule  my  people 
Israel. 

And  having  sent  away  the  chief 
priests,  he  inquired  of  the  wise 
men  in  the  prsetorium,  and  said 
unto  them:  What  sign  was  it  ye 
saw  concerning  the  king  that  is 
born  ?    They  answered, 


We  saw  an  extraordinary  large 
star,  shining  among  the  stars  of 
heaven,  and  it  so  outshined  all  the 
other  stars,  that  they  became  not 
visible;  and  we  know  that  a  great 
king  has  come  in  Israel,  and  there- 
fore have  come  to  worship  him. 

Then  said  Herod  to  them,  Go 
and  make  diligent  inquiry,  and  if 
ye  find  him  bring  me  word  again, 
that  I  may  come  and  worship  him 
also. 


Matthew,  ch.  2. 

Now  when  Jesus  was  born  in 
Bethlehem  of  Judea,  in  the  days 
of  Herod  the  king,  behold  there 
came  wise  men  from  the  east  to 
Jerusalem, 


2.  Saying:  Where  is  he  that  is 
born  King  of  the  Jews?  For  we 
have  seen  his  star  in  the  east,  and 
are  come  to  worship  him. 

3.  When  Herod  the  king  had 
heard    (these   things),   he    was 

troubled,  and  all  Jerusalem  with 
him. 

4.  And  when  he  had  gathered 
all  the  chief  priests  and  scribes  of 
the  people  together,  he  demanded 
of  them  where  Christ  should  be 
born. 

5.  And  they  said  unto  him.  In 
Bethlehem  of  Judea;  for  thus  it 
is  written  by  the  prophet: 

6.  And  thou  Bethlehem  in  the 
land  of  Juda,  art  not  the  least 
among  the  princes  of  Juda;  for 
out  of  thee  shall  come  a  governor, 
who  shall  rule  my  people  Israel. 

7.  Then  Herod,  when  he  had 
privily  called  the  wise  men,  in- 
quired of  them  diligently  what 
time  the  star  appeared. 


8.  And  he  sent  them  to  Bethle- 
hem, and  said,  Go  and  search  dil- 
igently for  the  young  child,  and 
when  ye  have  found  him,  bring 
me  word  again,  that  I  may  come 
and  worship  him  also. 


APOCRYPHAL  GOSPELS — THE  PROTEVANGELION.  163 


Protevanqelion,  ch.  2L 

So  the  wise  men  went  forth,  and 
behold  the  star  which  they  saw  in 
the  east  went  before  them,  till  it 
came  and  stood  over  the  cave 
where  the  young  child  was,  with 
Mary  his  mother. 


Matthew,  ch.  2. 

9.  When  they  had  heard  the 
king,  they  departed;  and  lo,  the 
star  which  they  saw  in  the  east, 
went  before  them,  till  it  came  and 
stood  over  where  the  young  child 
was. 

10.  When  they  saw  the  star, 
they  rejoiced  with  exceeding  great 
joy. 

11.  And  when  they  were  come 
into  the  house,  they  saw  the  young 
child,  with  Mary  his  mother,  and 
fell  down  and  worshiped  him; 
and  when  they  had  opened  their 
treasures,  they  presented  unto 
him  gifts;  gold,  and  frankincense, 
and  myrrh. 

12.  And  being  warned  of  God 
in  a  dream,  that  they  should  not 
return  to  Herod,  they  departed 
into  their  own  country  another 
way. 

(The  warning  of  Joseph,  and 
the  flight  to  Egypt,  not  in  the 
Frotevangelion.  They  are  how- 
ever, in  the  Gospel  of  the  In- 
fancy.) 

16.  Then  Herod,  when  he  saw 
he  was  mocked  by  the  wise  men, 
was  exceeding  wroth,  and  sent 
forth  and  slew  all  the  children 
that  were  in  Bethlehem,  and  in 
all  the  coasts  thereof,  from  two 
years  old  and  under,  according  to 
the  time  which  he  had  diligently 
inquired  of  the  wise  men. 

17.  Then  was  fulfilled  that 
which  was  spoken  by  Jeremy  the 
prophet,  saying: 

18.  In  Eama  there  was  a  voice 
heard,  lamentation  and  weeping, 
and  great  mourning;  Rachel 
weeping  for  her  children,  and 
would  not  be  comforted,  because 
they  are  not. 

Here  is  another  prophecy,  not  alluded  to  in  the 
Frotevangelion. 

In  this  case  as  in  the  other,  it  is  only  necessary 
to  read  the  prophecy  in  its  connection  with  the  con- 


Then  they  brought  forth  out  of 
their  treasures,  and  offered  unto 
him  gold,  and  frankincense,  and 
myrrh. 

And  being  warned  in  a  dream 
by  an  angel,  that  they  should  not 
return  to  Herod,  through  Judea, 
they  departed  into  their  own 
country,  another  way. 


Chapter  22. 

Then  Herod,  when  he  perceived 
that  he  was  mocked  by  the  wise 
men,  being  very  angry,  sent  mur- 
derers, commanding  them  to  slay 
all  the  children,  from  two  years 
old  and  under. 


164         THIRD    PERIOD A.  D.   120  TO  A.  D.   130. 

text,  in  order  to  determine  whether  its  appHcation 
here  is  legitimate. 

In  the  30th  and  31st  chapters  of  Jeremiah,  the 
prophet  predicts  the  return  of  the  children  of  Israel 
from  their  captivity.  The  revelation  was,  it  ap- 
pears, communicated  to  him  in  a  dream  ;  for  in  the 
26th  verse  of  the  31st  chapter,  he  says,  ''Upon  this 
I  awaked,  and  beheld  ;  and  my  sleep  was  sweet  un- 
to me. ' ' 

The  30th  chapter  commences  thus  : 

"The  word  that  came  to  Jeremiah,  from  the  Lord,  saying: 
Verse  3.  "For  lo,  the  days  are  come,  saith  the  Lord,that  I  will  bring 
again  the  captivity  of  my  people  Israel  and  Judah,  saith  the  Lord;  and 
I  will  cause  them  to  return  to  the  land  that  I  gave  to  their  fathers, 
and  they  shall  possess  it." 

V.  5.  "For  thus  saith  the  Lord:  We  have  heard  a  voice  of  trembling, 
of  fear,  and  not  of  peace." 

V.  10 "And  Jacob  shall  return,  and  shall  be  in  rest,  and  be  quiet, 

and  none  shall  make  him  afraid." 

V.  18.  "Thus  saith  the  Lord,  Behold,  I  will  bring  again  the  captivity 
of  Jacob's  tents,"  etc. 

V.  20.  "Their  children  also  shall  be  as  aforetime,"  etc. 

Ch.  31,  V.  8.  "Behold  I  will  bring  them  from  the  north  country,"  etc. 

V.  9.  "They  shall  come  with  weeping,"  etc. 

Then,  soon  after,  with  nothing  intervening,  to 
change  the  subject  matter,  comes  the  following : 

V.  15.  "Thus  saith  the  Lord,  A  voice  was  heard  in  Kamah,  lamenta- 
tion, and  bitter  weeping:  Rachel  weeping  for  her  children,  refused  to 
be  comforted  for  her  children,  because  they  were  not. 

V.  16.  "Thus  saith  the  Lord;  Refrain  thy  voice  from  weeping,  and 
thine  eyes  from  tears;  for  thy  work  shall  be  rewarded,  saith  the  Lord; 
and  they  shall  come  again  from  the  land  of  the  enemy. 

v.  17.  "And  there  is  hope  in  thine  end,  saith  the  Lord,  that  thy  child- 
ren shall  come  again,  to  their  own  border." 


APOCRYPHAL  GOSPELS THE  PROTEVAXGELION.  165 

It  needs  no  argument  or  construction  to  show  that 
the  children  of  Israel  are  the  children  referred  to  in 
this  chapter,  and  that  it  had  no  more  reference  to 
the  infant  children  of  Bethlehem  to  be  slain  by 
Herod,  than  it  had  to  the  children  of  Chicago. 

It  is  only  by  applying  a  principle  known  to  theo- 
logians as  ''accommodation,"  that  any  such  appli- 
cation of  the  language  can  be  made.  But  by  the 
method  of  accommodation,  any  conceivable  propo- 
sition can  be  proved  from  any  chapter  of  the  bible. 

The  reference  to  the  prophecy  of  Micah,  ''And 
thou,  Bethlehem,"  etc.,  is  only  in  some  copies  of 
the  Protevangelion.  It  is  not  in  the  Ante-Nicene 
version,  and  was  probably  an  interpolation. 

From  the  subsequent  verses  of  the  5th  chapter  of 
Micah,  it  appears  that  the  prophecy  related  to  a 
ruler  of  Israel  who  should  be  able  to  cope  success- 
fully with  the  king  of  Assyria. 

If  the  prophecy  related  to  Christ,  then  it  was  nec- 
essary that  he  should  be  born  in  the  village  of  Beth- 
lehem. But  all  the  copies  of  the  Protevangelion  rep- 
resent that  he  was  born  in  a  cave  three  miles  from 
Bethlehem.  So  it  is  related  in  the  Gospel  of  the 
Infancy,  that  Jesus  was  born  in  a  cave  before  his 
parents  reached  Bethlehem,  though  the  distance  is 
not  stated.  But  Bethlehem  being  comparatively  a 
small  village,  the  prophecy  would  not  thus  be  ful- 
filled. "For  out  of  thee  shall  come,"  etc.  Hence 
the  probability  that  the  reference  to  the  prophecy 
in  some  copies  of  the  Protevangelion,  is  an  inter- 
polation. Hence  also  the  necessity,  that  in  Mat- 
thew, where  the  verses  relating  to  the  prophecy  stand 


166         THIRD    PERIOD — A.  D.   120  TO  A.  D.   130. 

on  the  same  footing  with  the  rest,  Jesus  should  be 
born  in  the  very  village  of  Bethlehem. 

If  Matthew  was  first  written,  and  was  known  to 
the  authors  of  the  other  gospels,  it  is  strange  that 
they  should  have  Jesus  born  outside  of  Bethlehem, 
at  the  risk  of  disconnecting  the  event  from  the 
prophecy.  The  authors  of  those  gospels  were  dis- 
posed, neither  to  deny  the  Messiahship  of  Jesus,  nor 
to  deprive  him  of  the  benefit  of  any  of  the  Jewish 
prophecies . 

For  the  reasons  given,  and  because  in  the  Prote- 
vangelion  all  the  circumstances  are  simply  and  nat- 
urally related  in  their  connection,  as  portions  of  a 
longer  story,  we  conclude  the  Protevangelion  was 
first  written. 


CHAPTER    XII. 

THE  GOSPEL  OF  THE  INFANCY. 


Different  Versions — Synopsis  of  Contents — Testimo- 
nies AND  Citations  of  the  Fathers. 

The  complete  Gospel  of  the  Infancy  of  the  Savior, 
first  appeared  in  the  Arabic  language.  It  was 
translated  into  Latin,  and  was  published  by  Mr. 
Sike,  Professor  of  Oriental  languages  at  Cambridge, 
England.     It  was  published  at  Utrecht,  in  1697. 

Besides  this,  there  is  a  fragment  of  what  is 
thought  to  be  a  more  ancient  gospel,  ascribed  to 
the  Apostle  Thomas,  and  known  as  Thomas'  Gos- 
pel of  the  Infancy. 

It  is  published  in  the  Ante-Nicene  collection,  in 
three  forms :  two  being  translations  from  the 
Greek,  and  one  from  the  Latin.  It  is  manifest 
that  these,  as  well  as  the  publication  of  Mr.  Sike, 
are  but  difi^erent  versions  of  the  one  Gospel  of  the 
Infancy. 

The  following  is  a  synopsis  of  the  complete  gos- 
pel, as  published  by  Mr.  Sike  : 

Chapter  1.— "The  following  accounts  we  have  found  in  the  book 
of  Joseph,  the  high  priest,  who  lived  in  the  time  of  Christ;  and  some 
say  that  he  is  Caiaphas.    He  has  said  that  Jesus  spoke,  and  indeed, 


168         THIRD    PERIOD A.  D.   120  TO  A.  D.   130. 

that  when  he  was  lying  in  his  cradle,  he  said  to  his  mother  Mary,  I 
am  Jesus,  the  Son  of  God,  the  Logos  whom  thou  hast  brought  forth, 
as  the  angel  Gabriel  announced  to  thee;  and  my  Father  hath  sent  me 
for  the  salvation  of  the  world." 

Chs.  2  &  3.— The  decree  for  the  taxing;  the  journey  of  Joseph 
and  Mary;  stopping  at  the  cave;  Joseph  going  after  a  midwife,  and 
the  birth  of  Jesus  in  the  cave;  the  general  tenor  of  the  story  being 
the  same  as  in  the  Protevangelion,  but  the  account  being  in  a  con- 
densed form,  and  differing  in  some  details. 

Chs.  4,  5  &  6. — The  story  of  the  shepherds,  the  circumcision  in  the 
cave,  etc.  Jesus  brought  to  Jerusalem.  Simeon,  and  Hannah. — [See 
next  chapter  of  this  work], 

Ch.  7. — The  wise  men  came  from  the  east,  "according  to  the  pro- 
phecy of  Zoradascht,"  [Zoroaster],  and  brought  offerings,  gold,  etc. 
Lady  Mary  gave  them  one  of  the  swaddling-cloths  of  Jesus,  "which 
they  received  from  her,  as  a  most  noble  present."  They  followed  the 
star  back  to  their  own  country. 

Ch.  8, — On  their  return  to  their  own  country,  having  made  a  fire 
and  worshiped  it,  they  cast  in  the  swaddling-cloth,  which  remained 
unharmed  by  the  fire. 

Ch.  9. — Herod  inquired  concerning  the  wise  men;  whereupon  Jo- 
seph, being  warned  by  an  angel,  fled  into  Egypt. 

Chs.  10  to  22. — [Here  follows  a  series  of  most  astounding  miracles, 
performed  by  Jesus,  while  a  baby,  in  Egypt: 

Idols  fall  down  at  his  approach — people  possessed  of  devils,  are 
cured  by  touching  his  swaddling-cloths;  in  one  case,  the  devils  com- 
ing out  of  the  mouth  of  one  who  had  put  a  swaddling-cloth  on  his 
head.  A  bride  who  had  become  dumb,  recovers  her  speech,  by  tak- 
ing the  infant  Jesus  in  her  arms— a  girl  whose  body  was  white  with 
leprosy,  is  cured  by  "being  sprinkled  with  water  in  which  the  Lord 
Jesus  had  been  washed."  Another  is  freed  from  Satan,  who  flees 
away  in  the  form  of  a  young  man.  A  young  man  who  had  been 
changed  into  a  mule,  is  re-transformed  into  his  proper  shape,  by  the 
boy  Jesus  having  been  placed  on  the  mule's  back,  etc.  etc.] 

Cii.  23.— In  a  desert  country  they  met  two  robbers,  named  Titus 
and  Dumachus.  Titus  having  interested  himself  for  the  safety  of 
the  mother  and  child,  St.  Mary  prophesied  that  the  Lord  God  would 
receive  him  on  his  right  hand,  and  grant  him  the  pardon  of  his  sins. 
Jesus  also  said  to  his  mother,  "When  thirty  years  are  expired,  O 
mother,  the  Jews  will  crucify  me  at  Jerusalem,  and  these  two  thieves 
shall  be  with  me,  at  the  same  time,  upon  the  cross,  Titus  on  my  right 


GOSPEL    OF    THE    INFANCY.  169 

hand,  and  Dumachus  on  my  left,  and  from  that  time,  Titus  shall  go 
before  me  into  paradise." 

Cn.  24.— In  Matarea,  the  Lord  Jesus  caused  a  well  to  spring  forth, 
in  which  St.  Mary  washed  his  coat. 

Ch.  25. — Thence  they  proceeded  to  Memphis,  and  saw  Pharaoh. 
They  abode  three  years;  "And  the  Lord  Jesus  did  very  many  mir- 
acles in  Egypt, which  are  neither  to  be  found  in  the  Gospel  of  the  In- 
fancy, nor  in  the  Gospel  of  Perfection." 

[Mr.  EUicott,  in  his  Essay  on  the  Apocryphal  Gospels,  which  will  be 
noticed  hereafter,  very  ingeniously  supposes  the  writer  of  the  Infancy, 
by  the  Gospel  of  Perfection,  here  to  mean  the  four  canonical  gospels; 
though  it  is  well  understood,  that  one  of  the  lost  gospels  of  the  second 
century  was  called  "The  Gospel  of  Perfection."    See  that  title]. 

Ch.  26. — At  the  end  of  three  years,  they  returned  out  of  Egypt,  and 
when  they  came  near  Judea,  Joseph  was  afraid  of  Archelaus.  At 
the  same  time,  he  was  warned  by  an  angel  to  go  to  -Nazareth. 

The  writer  then  makes  this  pertinent  remark: 

"It  is  strange,  indeed,  that  He  who  is  the  Lord  of  all  countries, 
should  be  carried  backward  and  forward,  through  so  many  countries." 

Chs.  27  to  34. — Here  follows  another  series  of  miracles,  similar  to 
those  performed  in  Egypt. 

St.  Mary  had  healed  a  sick  boy,  by  giving  his  mother  one  of  the 
swaddling-cloths  of  the  boy  Jesus,  in  exchange  for  a  handsome  car- 
pet. Another  woman,  who  was  envious,  threw  Caleb  [the  boy  who 
had  been  healed]  into  a  hot  oven.  When  his  mother  returned,  she 
saw  Caleb  lying  in  the  middle  of  the  oven,  laughing.  When  the 
woman  told  her  story,  St.  Mary  replied,  "Be  quiet,  for  I  am  concerned, 
lest  thou  shouldst  make  this  matter  known."  After  this,  the  other 
woman  threw  Caleb  into  a  well,  but  he  sat  upon  the  surface  of  the 
water,  uninjured.  The  woman  who  had  thrown  him  in,  fell  in  her- 
self and  perished. 

A  boy  whose  eyes  were  closed  in  death,  revived  at  the  smell  of  the 
garments  of  the  Lord  Jesus. 

A  girl  who  was  afflicted  by  Satan  sucking  her  blood,  put  upon  her 
head,  as  Satan  approached  her,  one  of  the  swaddling-cloths  of  Jesus. 
Thereupon  there  issued  forth  from  the  cloth,  flames  and  burning 
coals,  which  fell  upon  the  dragon.  Then  the  dragon  cried  out,  "What 
have  I  to  do  with  thee,  Jesus,  thou  son  of  Mary  ?  Whither  shall  I 
flee  from  thee  ?"    He  then  left  the  girl. 

Cn.  35.— A  boy  named  Judas  was  possessed  by  Satan.  Whenever 
Satan  seized  him,  he  wished  to  bite  any  one  present.    The  mother  of 


170         THIRD    PERIOD — A.  D.  120  TO  A.  D.   130. 

the  miserable  boy  took  him  to  St.  Mary.  In  the  mean  time,  James 
and  Jose  had  taken  away  the  infant  Lord  Jesus,  to  play,  and  were 
Bitting  down  together.  Judas  came  and  sat  down,  at  the  right  hand 
of  Jesus,  and  tried  to  bite  him.  Because  he  could  not  do  it,  he  struck 
Jesus  in  the  right  side,  so  that  he  cried  out;  and  at  the  same  moment, 
Satan  went  out  of  the  boy,  and  ran  away  like  a  mad  dog.  This  boy 
was  Judas  Iscariot. 

Ch.  36. — When  the  Lord  Jesus  was  seven  years  old,  he,  with  other 
boys  of  about  the  same  age,  was  making  clay  into  the  shape  of  asses, 
oxen,  birds,  etc.  Jesus  commanded  his  to  move  and  walk,  which 
they  did.  He  also  made  figures  of  sparrows,  and  caused  them  to  fly. 
The  fathers  of  the  other  children  told  them  that  Jesus  was  a 
sorcerer. 

Chs.  37  to  39. — Other  miracles.  Jesus,  playing  with  other  boys, 
threw  the  clothes  of  a  dyer  into  a  furnace.  When  taken  out,  they 
were  all  dyed,  with  the  desired  colors.  Jesus  accompanied  his  father 
Joseph  in  his  carpenter  work,  and  whenever  Joseph  wanted  any 
thing  made  longer  or  shorter,  Jesus  would  stretch  his  hand  toward  it, 
and  it  became  of  the  proper  length.  Joseph  had  spent  two  years 
making  a  throne  for  the  king  of  Jerusalem.  It  was  short  on  each 
side,  two  spans.  Joseph  was  so  afraid  of  the  king's  anger,  that  he 
went  to  bed  without  his  supper.  In  the  morning,  Jesus  took  hold  on 
one  side,  and  Joseph  on  the  other,  and  pulled,  and  the  throne  came 
to  the  right  dimensions. 

Ch.  40.— Jesus  turned  some  boys  into  kids;  saying  to  them,  "Come 
hither,  O  ye  kids,  to  your  shepherd."  The  boys  came  forth  like  kids, 
and  leaped  about.    He  then  turned  the  kids  back  into  boys. 

Ch.  41. — Jesus  gathered  the  boys  together,  and  ranked  them  as 
though  he  had  been  a  king.  They  spread  garments  upon  the  ground 
for  him  to  sit  upon,  and  crowned  him  with  flowers. 

Cn.  42. — In  the  mean  time,  a  boy  was  brought  along  upon  a  couch. 
Having  put  his  hand  into  a  partridge's  nest,  to  take  out  the  eggs,  he 
had  been  stung  by  a  poisonous  serpent.  W^hen  the  boy  came  to  the 
place  where  the  Lord  Jesus  was  sitting,  like  a  king,  and  the  other 
boys  standing  round  him  like  his  ministers,  Jesus  inquired  on  what 
account  they  carried  the  boy  ?  When  they  told  him,  he  returned 
with  them  to  the  nest,  and  there  caused  the  serpent  to  suck  all  the 
poison  out  again. 

Ch.  43.  James  the  son  of  Joseph  was  bitten  by  a  viper.  Jesus 
blew  upon  it,  and  cured  it  instantly. 

Ch.  44. — The  Lord  Jesus  was  playing  with  other  boys  upon  a  house- 
top.   One  of  them  fell  off  and  was  killed.      Jesus  being  ^accused  of 


GOSPEL    OF    THE    INFANCY.  171 

throwing  him  off,  he  stood  over  the  dead  boy,  and  said  in  a  loud 
voice,  "Zeinunus,  Zeinunus,  who  threw  thee  down  from  the  house- 
top?" Then  the  dead  boy  answered,  "Thou  didst  not  throw  me 
down,  but  (such  a  one)  did." 

Ch.  45.— Jesus,  being  sent  by  his  mother  to  the  well  for  water, 
broke  the  pitcher.  He  thereupon  gathered  the  water  into  his  mantle, 
and  brought  it  to  his  mother. 

Ch.  46.— Jesus  was  with  some  other  boys  by  a  river,  drawing  water 
out  of  the  river  by  little  channels,  and  making  fish  pools.  Jesus  made 
twelve  sparrows,  and  caused  them  to  fly.  The  son  of  Hanani,  a  Jew, 
came  by,  and  asked  if  they  thus  made  figures  on  the  Sabbath?  And 
he  broke  down  their  fish  pools.  Coming  to  the  fish  pool  of  Jesus  to 
destroy  it,  the  water  vanished  away;  and  the  Lord  Jesus  said  to  him, 
"In  like  manner  as  this  water  has  vanished,  so  shall  thy  life  vanish." 
And  presently  the  boy  died. 

Ch.  47.— "Another  time,  when  the  Lord  Jesus  was  coming  home,  in 
the  evening,  with  Joseph,  he  met  a  boy,  who  ran  so  hard  against  him, 
that  he  threw  him  down;  to  whom  the  Lord  Jesus  said,  'As  thou  hast 
thrown  me  down,  so  shalt  thou  fall,  nor  ever  rise!'  And  that  mo- 
ment, the  boy  fell  down  and  died." 

Chs.  48  and  49.— Jesus  was  sent  to  school  to  Zaccheus.  The  master 
told  him  to  say  Aleph,  which  he  did.  Then,  to  say  Beth.  "Then  the 
Lord  Jesus  said  to  him,  'Tell  me  first  the  meaning  of  the  letter  Aleph, 
and  then  I  will  pronounce  Beth.' "  Jesus  explained  the  meaning  of 
Aleph  and  Beth,  and  all  the  alphabet.  He  was  taken  to  a  more 
learned  master.  "When  the  same  scene  was  repeated,  the  master 
raised  his  hand  to  whip  him,  but  his  hand  presently  withered,  and  he 
died. 

Ch.  50. — Jesus  with  the  doctors  in  the  temple.  [See  next  chapter  of 
this  work.] 

Ch.  51. — Jesus  explains  to  an  astronomer,  "the  number  of  the 
spheres  and  heavenly  bodies,  as  also  their  triangular,  square  and 
sextile  aspect;  their  progressive  and  retrograde  motion;  their  size, 
and  several  prognostications." 

Ch.  52.— He  explains  to  a  philosopher,  physics  and  natural  philoso- 
phy. "The  things  which  were  above  and  below  the  power  of  nature; 
the  powers  of  the  body;  the  numbers  of  its  members,  and  bones, 
veins,  arteries  and  nerves;  how  the  soul  operated  on  the  body,"  etc. 
[The  particulars  of  these  explanations  are  not  given.] 

Ch.  53. — His  parents  find  him  among  the  doctors,  in  the  temple. 

Ch.  54.— Jesus  conceals  his  miracles  and  secret  works,  and  devotes 


172         THIRD    PERIOD A.  D.   120  TO  A.  D.   130. 

himself  to  the  study  of  the  law,  till  thirty  years  old.     His  acknowl- 
edgment by  the  Father,  at  the  Jordan. 

Ch.  55.— Conclusion.— "The  end  of  the  whole  Gospel  of  the  In- 
fancy, by  the  assistance  of  the  Supreme  God,  according  to  what  we 
found  in  the  original." 

Testimonies  and  Citations  by  the  Fathers. 

1.  Justin  Martyr  was  acquainted  with  this  gos- 
pel, A.  D.  150  to  160.     [See  Justin  Martyr.] 

All  the  arguments,  therefore,  against  its  antiq- 
uity, drawn  from  internal  evidence,  if  directed 
against  the  gospel  as  a  whole,  fall  to  the  ground. 
Those  arguments  are  based  upon  modes  of  expres- 
sion which  were  thought  not  to  prevail  until  the 
third  or  fourth  century,  or  even  later ;  such  as 
"The  Lord  Christ,"  ''The  Lady  St.  Mary;"  etc., 
also  upon  the  veneration  and  devotion  paid  to 
Mary,  and  the  efficacy  ascribed  to  relics  and  em- 
blems. Whatever  force  there  may  be  in  these  ob- 
jections, they  can  only  apply  to  some  portions  of 
the  gospel,  and  to  some  of  its  phraseology,  which 
may  have  been  introduced  by  a  copyist  or  a  trans- 
lator. 

2.  It  is  referred  to  by  Irenseus,  (A.  D.  190),  in 
an  unmistakable  manner. 

He  claims  it  was  a  forgery  of  the  Marcosians,  of 
the  second  century,  and  relates,  with  much  partic- 
ularity, the  scene  between  Jesus  and  the  school- 
master.^ 

3.  It  is  alluded  to  by  Origen,  (A.  D.  230),  as 
the  Gospel    of    Thomas.^    Also  by    Epiphanius, 

(i.)    Adv.  Haer.  i.  20. 
(2.)    In  Luc.  I.  I. 


GOSPEL   OP   THE   INFANCY.  173 

(385),'  by  Eusebius,  (325),^  by  Cyril,  (375),3  and  by 
Athanasius ;  (373.) 

It  is  possible  that  some  of  the  miracles  in  Egypt 
may  have  been  added  by  a  later  hand,  to  a  changed 
version  of  the  Gospel  of  Thomas.  Epiphanius, 
however,  refers  to  the  miracles  performed  by  Jesus 
in  his  childhood,  and  does  not  discredit  them. 
He  says : 

"Christ  wrought  his  first  miracle  in  Cana  of  Galilee,  the  third  day 
after  he  began  to  preach;  for  Christ  is  not  said  to  have  been  at  the 
marriage  before  his  temptation.  Nor  did  he  work  any  miracles,  or 
preach  any  sermons  before  that  time,  except  some  things  which  some 
say  he  did  at  play,  when  a  child.  And  indeed  it  was  fit  some  things 
should  be  done  by  him  in  his  childhood,  that  there  might  not  be  any 
foundation  for  the  assertion  of  those  heretics,  who  say  that  Christ 
did  not  come  upon  him  till  he  was  baptized,  in  Jordan,  in  the  form 
of  a  dove."-[H2er.  51,  20. 

Both  Eusebius  and  Athanasius  relate,  that  when 
Joseph  and  Mary  arrived  in  Egypt,  they  took  up 
their  abode  in  Hermopolis,  a  city  of  Thebais,  in 
which  was  a  superb  temple  of  Serapis.  When 
Joseph  and  Mary  entered  the  temple,  not  only  the 
great  idol ,  but  all  the  lesser  gods  fell  down  before 
them.'^ 

It  is  agreed  by  Origen,  Jerome  and  many  others, 
that  the  Gospel  of  the  Infancy,  or  the  Gospel  of 
Thomas,  was  one  of  "the  many,"  referred  to  in 
Luke. 

Jones,  who  has  made  an  elaborate  attack  upon 

(i.)  Heer.  51.  20. 

(2.)  Ecc.  Hist.  3.  25. 

(3.)  Hier.  Catech.  4,  p.  38. 

(4.)  Euseb.  Demonst.  Evang.  lib.  6,  c.  20;  Athan.  de  Incarn.  Verbi,  p.  89. 


174         THIRD    PERIOD — A.  D.   120  TO  A.  D.   130. 

the  Gospel  of  the  Infancy,  pronouncing  its  mira- 
cles absurd  and  ridiculous,  concedes,  nevertheless, 
that  the  original  of  this  gospel  was  written  early 
in  the  second  century.' 

In  the  Ecclesiastical  History  of  Sozomen,  one  of 
the  Greek  fathers,  who  wrote  A.  D.  439,  will  be 
found  the  following  reference  to  some  of  the  inci- 
dents connected  with  the  residence  of  Christ  in 
Egypt. 

"At  Ermopolis  in  Thebais,  is  a  tree  called  Persea,  of  which  the 
branches,  the  leaves,  and  the  least  portion  of  the  bark,  are  said  to  heal 
disease,  when  touched  by  the  sick.  It  is  related  by  the  Egyptians, 
that  when  Joseph  fled  with  Christ  and  Mary,  the  Holy  Mother,  from 
the  wrath  of  Herod,  they  went  to  Ermopolis;  and,  as  they  were  enter- 
ing the  city,  this  tree  bent  down,  and  worshiped  Christ.  I  relate  pre- 
cisely what  I  have  heard,  from  many  sources,  concerning  this  tree.  I 
think  that  this  was  the  sign  of  the  presence  of  God  in  the  city;  or 
perhaps,  as  seems  most  probable,  it  may  have  arisen  from  the  fear  of 
the  demon,  who  had  been  worshiped  in  this  large  and  beautiful  tree, 
by  the  people  of  the  country;  for  at  the  presence  of  Christ,  the  idols 
of  Egypt  were  shaken,  even  as  Isaiah  the  prophet  had  foretold.  On 
the  expulsion  of  the  demon,  the  tree  was  permitted  to  remain  as  a 
monument  to  what  had  occurred,  and  was  endued  with  the  property 
of  healing  those  who  believed.  The  inhabitants  of  Egypt  and  of  Pal- 
estine, [referring  to  another  event  which  he  had  related,  also],  testify 
to  the  truth  of  these  events  which  took  place  among  themselves." — 
[Sozomen's  Ecc.  Hist,  bk,  5,  ch.  21. 

Such  is  the  testimony ,  and  such  are  the  conclu- 
sions, of  one  of  the  more  moderate  of  the  ancient 
ecclesiastical  historians.  There  were  many  mir- 
acles ascribed  to  Jesus,  which  were  fully  accredited 
by  the  fathers,  for  several  centuries.  Those  not 
contained  in  the  canonical  gospels,  became,  after  a 
while,  first  doubted,  then  discredited  ;  the  miracles 
related  in  those  gospels  only,  being  considered  fi- 
nally worthy  of  belief. 

(i.)    Jones  on  the  New  Testament,  vol.  2,  p.  259. 


CHAPTER    XIII. 

THE  GOSPEL  OP  THE  INPANCY, 
COMPAEED  WITH  LUKE  AND  MATTHEW. 


The  Gospel  of  the  Infancy  one  of  the  Manuscripts 
USED  in  the  Compilations  of  Luke  and  Matthew — the 
FIRST  two  Chapters  of  those  Gospels  and  the  Gospel 
OF  THE  Infancy  compared. 

In  regard  to  the  taxing,  etc.,  the  parallel  passage 
in  the  Protevangelion  has  already  been  given.  The 
following  is  the  parallel  with  the  Infancy : 

THE  TAXING,  AND  THE  BIRTH  OF  CHRIST. 


Gospel  of  the  Infancy,  ch.  2. 

In  the  three  hundred  and  ninth 
year  of  the  era  of  Alexander, 
Augustus  published  a  decree, 
that  all  persons  should  go  to  be 
taxed,  into  their  own  country. 

Joseph  therefore  arose,  and 
with 


Mary  his  spouse,  he  went  to  Jeru- 
salem, and  then  came  to  Bethle- 
hem, that  he  and  his  family 
might  be  taxed,  in  the  city  of  his 
fathers. 


["When  they  came  by  the  cave," 
they  stopped,  and  there  Jesus  was 
born.] 


Gospel  of  Luke,  ch.  2. 

And  it  came  to  pass  in  those 
days,  that  there  went  out  a  de- 
cree from  Csesar  Augustus,  that 
all  the  world  should  be  taxed. 

2.  (And  this  taxing  was  first 
made  when  Cyrenius  was  Gover- 
nor of  Syria.) 

3.  And  all  went  to  be  taxed, 
every  one  into  his  own  city. 

4.  And  Joseph  also  went  up 
from  Galilee,  out  of  the  city  of 
Nazareth,  into  Judea,  unto  the 
city  of  David,  which  is  called 
Bethlehem,  (because  he  was  of 
the  house  and  lineage  of  David,) 

5.  To  be  taxed,  with  Mary,  his 
espoused  wife,  being  great  with 
child. 

(Christ  was  then  born  in  Beth- 
lehem.) 


176  THIRD  PERIOD A.  D.    120  tO  A.   D.   130. 


This  reference  to  ''the  cave,"  as  something  well 
understood,  indicates  that  the  writer  of  the  Infancy- 
was  familiar  with  the  Protevangelion . 

VISION  TO  THE  SHEPHEKDS. 


Infancy,  ch.  4. 

After  this,  when  the  shepherds 
came,  and  had  made  a  tire,  and 
they  were  rejoicing  exceedingly, 
the  heavenly  host  appeared  to 
them,  praising  and  adoring  the 
Supreme  God.  As  the  shepherds 
were  engaged  in  the  same  em- 
ployment, the  cave  at  that  time 
seemed  like  a  glorious  temple, 
because  both  the  tongues  of  an- 
gels and  men  united  to  adore  and 
magnify  God,  on  account  of  the 
birth  of  the  Lord  Christ. 


Luke,  ch.  2. 

8.  And  there  were  in  the  same 
country  shepherds  abiding  in  the 
field,  keeping  watch  over  their 
flock  at  night. 

9.  And  lo,  the  angel  of  the 
Lord  came  upon  them,  and  the 
glory  of  the  Lord  shone  round 
about  them;  and  they  were  sore 
afraid, 

10.  And  the  angel  said  unto 
them.  Fear  not;  for  behold  I 
bring  you  good  tidings  of  great 
joy,  which  shall  be  to  all  people. 

11.  For  unto  you  is  born  this 
day,  in  the  City  of  David,  a  Sa- 
vior, who  is  Christ  the  Lord. 

12.  And  this  (shall  be)  a  sign 
unto  you;  ye  shall  find  the  babe 
wrapped  in  swaddling-clothes,  ly- 
ing in  a  manger. 

13.  And  suddenly  there  was 
with  the  angel  a  multitude  of  the 
heavenly  host,  praising  God,  and 
saying: 

14.  Glory  to  God  in  the  highest, 
and  on  earth,  peace,  good  will 
toward  men. 

15.  And  it  came  to  pass  as  the 
angels  were  gone  away  from 
them  into  heaven,  the  shepherds 
said  to  one  another.  Let  us  now 
go  even  unto  Bethlehem,  and  see 
this  thing  which  is  come  to  pass, 
which  the  Lord  hath  made  known 
to  us. 

16.  And  they  came  with  haste, 
and  found  Mary  and  Joseph,  and 
the  babe  lying  in  a  manger. 


The  account  in  the  Gospel  of  the  Infancy,  though 
sufficiently  marvelous,  has  much  the  more  natural 
surroundings. 


GOSPEL    OF    THE    INFANCY. 


177 


Mary,  on  her  way  to  Bethlehem,  not  being  able 
to  continue  the  journey,  stops  at  a  cave,  used  by 
shepherds  for  herding  cattle.  Here  Jesus  is  born. 
In  the  mean  time,  the  shepherds,  returning  to  the 
cave,  build  a  fire,  and  as  they  come  to  understand 
the  nature  of  the  transaction,  they  unite  in  praises 
to  God,  in  which  they  are  joined  by  the  heavenly 
host  of  angels. 

In  Luke,  Jesus  is  born  in  Bethlehem,  and  the 
shepherds,  who  are  in  the  field,  are  informed  by  an 
angel  of  the  birth  of  a  Savior,  and  that  he  is  lying 
in  a  manger ;  but  they  are  left  to  find  the  place  the 
best  way  they  can.  Then  the  heavenly  host,  in- 
stead of  appearing  where  Jesus  was,  is  made  to 
appear  to  the  shepherds  in  the  field . 

It  is  manifest  that  the  story  has  been  taken  from 
its  natural  setting,  in  order  that  Jesus  might  be 
born  at  Bethlehem,  in  fulfillment  of  the  proDhecy 
of  Micah. 

THE  CIRCUMCISION. 

Infancy,  ch.  5.  Luke,  ch.  2. 

And  when  the  time  of  circum- 
cision was  come,  viz,  the  eighth 
day,  on  which  the  law  commanded 
that  a  boy  should  be  circumcised, 
they  circumcised  him  in  the  cave, 
etc. 


21.  And  when  eight  days  were 
accomplished  for  the  circumcis- 
ing of  the  child,  his  name  was 
called  JESUS,  who  was  so  named 
by  the  angel  before  he  was  con- 
ceived in  the  womb. 


PRESENTATION  IN  THE  TEMPLE. 

Here,  again,  it  may  be  well  to  note  the  remarks 

of  Shleiermacher.     He  says  : 

"What  we  read  from  22  to  40  in  chapter  2,  respecting  the  presenta- 
tion of  the  child  in  the  temple,  which  was  combined  with  the  purifi- 
cation of  his  mother,  seems  also  to  have  been  originally  related  and 
committed  to  writing,  without  connection  with  the  preceding  pas- 
sage; for  at  the  end,  mention  is  made  of  the  return  to  Nazareth,  just 


178         THIRD   PERIOD — A.  D.  120  TO  A.  D.  130. 


as  though  the  parents  had  come  from  that  place  to  Jerusalem,  with- 
out notice  being  taken,  by  a  single  word,  of  their  residence  up  to  that 
time  in  Bethlehem,  which  would  nevertheless,  have  been  so  easy  and 
natural.  This  narrative,  therefore,  knows  nothing  of  that  residence. 
Only  I  would  not  on  that  account  understand  the  surprise  of  Mary 
at  the  language  of  Simeon,  as  implying  that  she  her&elf  did  not  know 
yet  who  her  son  was."— [Essay  on  Luke,  p.  39. 

While  the  narrative  of  the  vision  to  the  shep- 
herds, as  contained  in  Luke,  had  a  basis  in  the 
Oospel  of  the  Infancy,  there  has  been  a  wide  de- 
parture from  the  story  as  there  given,  and  much 
new  matter  introduced,  showing  that  the  whole 
account  had  been  rewritten. 

In  the  following,  however,  it  will  not  be  difficult 
to  perceive,  that  we  have  but  different  versions  of 
the  same  narrative : 


Infancy,  chs.  5  and  6. 

Ten  days  having  intervened, 
they  brought  him  to  Jerusalem; 
and  on  the  fortieth  day  of  his 
birth,  they  presented  him  in  the 
temple  before  the  Lord,  making 
offerings  for  him,  according  to 
what  is  prescribed  in  the  law  of 
Moses,  to  wit:  Every  male  who 
openeth  the  womb,  shall  be  called 
the  holy  of  God. 


Then  old  Simeon  saw  him  shin- 
ing as  a  pillar  of  light,  when  the 
Lady  Virgin  Mary,  his  mother, 
was  carrying  him  in  her  arms, 
and  rejoicing  exceedingly  over 
him.  And  angels,  praising  him, 
stood  around  him  in  a  circle,  like 
life-guards  standing  by  a  king. 


Luke,  ch.  2. 

22.  Ami  when  the  days  of  her 
purification,  according  to  the  law 
of  Moses,  were  accomplished, 
they  brought  him  to  Jerusalem, 
to  present  (him)  to  the  Lord; 

23.  (As  it  is  written  in  the  law 
of  the  Lord,  Every  male  that 
openeth  the  womb  shall  be  called 
holy  to  the  Lord;) 

24.  And  to  offer  a  sacrifice  ac- 
cording to  that  which  is  said  in 
the  law  of  the  Lord,  a  pair  of 
turtle-doves,  or  two  young 
pigeons. 

25.  And  behold  there  was  a 
man  in  Jerusalem,  whose  name 
(was)  Simeon;  and  the  same  man 
(was)  just  and  devout,  waiting 
for  the  consolation  of  Israel;  and 
the  Holy  Ghost  was  upon  him. 

26.  And  it  was  revealed  unto 
him  by  the  Holy  Ghost,  that  he 
should  not  see  death  before  he 
had  seen  the  Lord's  Christ. 

27.  And  he  came  by  the  Spirit 
into  the  temple;  and  when  the 


GOSPEL   OF   THE    INFANCY. 


179 


Infancy,  ch.  6. 


Then  Simeon,  going  up  before 
Lady  Mary,  and  stretching  out 
his  hands  before  her,  said  to  the 
Lord  Christ,  Now,  O  my  Lord,  let 
thy  servant  depart  in  peace,  ac- 
cording to  thy  word. 

For  mine  eyes  have  seen  thy 
mercy. 

Which  thou  hast  prepared  for 
the  salvation  of  all  peoples; 

A  light  to  all  nations,  and  a 
glory  to  thy  people  Israel. 


Hannah,  a  prophetess,  was  also 
present,  and  drawing  near,  she 
gave 


thanks  to   God,  and  celebrated 
the  happiness  of  Lady  Mary. 


Luke,  ch.  2. 

parents  brought  in  the  child  Je- 
sus, to  do  for  him  after  the  cus- 
tom of  the  law, 

28.  Then  took  he  him  up  in  his 
arms,  and  blessed  God,  and  said: 

29.  Lord,  now  lettest  thou  thy 
servant  depart  in  peace,  accord- 
ing to  thy  word. 

30.  For  mine  eyes  have  seen 
thy  salvation 

31.  Which  thou  hast  prepared 
before  the  face  of  all  people; 

32.  A  light  to  lighten  the  Gen- 
tiles, and  the  glory  of  thy  people 
Israel. 

33.  And  Joseph  and  his  mother 
marveled  at  those  things  which 
were  spoken  of  him. 

34.  And  Simeon  blessed  them, 
and  said  unto  Mary  his  mother, 
Behold,  this  (child)  is  set,  etc. 

35.  Yea,  a  sword  shall  pierce, 
etc. 

36.  And  there  was  one  Anna^ 
a  prophetess,  the  daughter  of 
Phanuel,  of  the  tribe  of  Aser; 
she  was  of  great  age,  and  had 
lived  with  a  husband  seven  years 
from  her  virginity. 

37.  And  she  (was)  a  widow  of 
about  fourscore  and  four  years, 
who  departed  not  from  the  tem- 
ple, but  served  (God)  with  fast- 
ings and  prayers,  night  and  day. 

38.  And  she,  coming  in  that 
instant,  gave  thanks  likewise  un- 
to the  Lord,  and  spake  of  him 
to  all  them  that  looked  for  re- 
demption in  Jerusalem. 


JESUS  DISPUTING  WITH  THE  DOCTORS. 
Infancy,  ch.  50.  Luke,  ch.  2. 


And  when  he  was  twelve  years 
old,  they  took  him  to  Jerusalem, 
to  the  feast. 


4L  Now  his  parents  went  to 
Jerusalem  every  year,  at  the  feast 
of  the  passover. 

42.  And  when  he  was  twelve 
years  old,  they  went  up  to  Jeru- 
salem, after  the  custom  of  the 
feast. 


180         THIRD  PERIOD — A.  D.   120  tO  A.   D.   130. 


Infancy,  ch.  50. 

And  when  the  feast  was  fin- 
ished, they  indeed  returned,  but 


the  Lord  Jesus  remained  behind, 
in  the  temple,  among  the  doctors 
and  elders,  and  learned  men  of 
the  sons  of  Israel;  to  whom  he 
put  various  questions  in  the  sci- 
ences, and  gave  them  answers  in 
his  turn. 

[The  balance  of  chapter  50  and 
the  whole  of  chapters  51  and  52 
are  taken  up  with  an  account  of 
this  discussion.  It  is  stated  that 
Jesus  explained  the  books  of  the 
law  and  the  mysteries  of  the 
prophets;  also  the  sciences  of 
astronomy,  philosophy,  etc.  But 
the  particular  explanations  are 
not  given.] 

Chapter  53. 

While  they  were  speaking  to 
each  other  these  and  other  things, 
the  Lady  St.  Mary  came,  after 
having  been  going  about  for  three 
days,  with  Joseph,  seeking  for 
him.  She  therefore,  seeing  him 
sitting  among  the  doctors,  asking 
them  questions,  and  answering  in 
his  turn,  said  to  him.  My  son, 
why  hast  thou  thus  dealt  with 
us?  Behold,  I  and  thy  father 
have  sought  thee,  with  much 
trouble. 

He  replied,  Wherefore  did  ye 
seek  me  ?  Did  ye  not  know  that 
I  ought  to  be  employed  in  my 
father's  house  ?  But  they  under- 
stood not  the  word  which  he 
spake  unto  them. 

Then  the  doctors  asked  Mary 
whether  he  was  her  son.  And 
when  she  signified  that  he  was, 


Luke,  ch.  2. 

43.  And  when  they  had  fulfilled 
the  days,  as  they  returned,  the 
child  Jesus  tarried  behind  in 
Jerusalem;  and  Joseph  and  his 
mother  knew  not  (of  it.) 

44.  But  they,  supposing  him  to 
have  been  in  the  company,  went 
a  day's  journey;  and  they  sought 
him  among  (their)  kinsfolk  and 
acquaintance, 

45.  And  when  they  found  him 
not,  they  turned  back  again  to 
Jerusalem,  seeking  him, 

46.  And  it  came  to  pass,  that 
after  three  davs,  they  found  him 
in  the  temple,  sitting  in  the 
midst  of  the  doctors,  both  hearing 
them,  and  asking  them  questions. 

47.  And  all  who  heard  him 
were  astonished  at  his  under- 
standing and  answers. 


48.  And  when  they  saw  him, 
they  were  amazed;  and  his  moth- 
er said  unto  him.  Son,  why  hast 
thou  thus  dealt  with  us  ?  Behold, 
thy  father  and  1  have  sought  thee, 
sorrowing. 

49.  And  he  said  unto  them. 
How  is  it  that  ye  sought  me? 
Wist  ye  not,  that  I  must  be  about 
my  Father's  business  ? 

50.  And  they  understood  not 
the  saying  which  he  spake  unto 
them. 

51.  And  he  went  down  with 


GOSPEL   OF    THE    INFANCY. 


181 


Infancy,  ch.  53. 

they  said,  O  happy  Mary,  who 
hast  brought  forth  such  a  son. 

Then  he  returned  with  them  to 
Nazareth,  and  obeyed  them  in  all 
things;  and  his  mother  kept  all 
these  sayings  in  her  heart. 

And  the  Lord  Jesus  grew  in 
stature  and  wisdom  and  in  favor 
with  God  and  man. 


Luke,  ch.  2. 


them,  ana  came  to  Nazareth,  and 
was  subject  unto  them;  but  his 
mother  kept  all  these  sayings  in 
her  heart. 

52.  And  Jesus  increased  in  wis- 
dom and  stature,  and  in  favor 
with  God  and  man. 


The  foregoing  accounts  are  closely  parallel,  with 
no  particular  inference  as  to  which  was  first 
written. 

The  next  chapter  of  the  Infancy  is  as  follows  : 

Ch.  54.— "But  from  this  time  he  began  to  conceal  his  miracles  and 
secret  works,  and  gave  himself  to  the  study  of  the  law,  till  he  arrived 
to  the  end  of  his  thirtieth  year;  at  which  time  the  Father  publicly 
owned  him  at  Jordan,  sending  down  this  voice  from  heaven:  This  is 
my  beloved  Son,  in  whom  I  am  well  pleased;  the  Holy  Ghost  being 
also  present,  in  the  form  of  a  dove." 

Passing  on  to  the  Gospel  of  Matthew,  the  parallel 
commences  with  the  7th  chapter  of  the  Infancy, 
and  the  2d  chapter  of  Matthew,  as  follows  : 

VISIT  OF  THE  MAGL 


Infancy,  ch.  7. 

And  it  came  to  pass,  when  the 
Lord  Jesus  was  born  at  Bethle- 
hem, a  city  of  Judea,  in  the  time 
of  Herod  the  King,  behold,  wise 
men  came  from  the  east  to  Jeru- 
salem, as  Zoradascht  [in  the  An- 
te-Nicene  copy,  Zeraduscht]  had 
predicted;  and  there  were  with 


Matthew,  ch.  2. 

Now  when  Jesus  was  born  in 
Bethlehem  of  Judea,  in  the  days 
of  Herod  the  King,  behold,  there 
came  wise  men  from  the  east  to 
Jerusalem, 

2.  Saying:  Where  is  he  that  is 
born  King  of  the  Jews?  For  we 
have  seen  his  star  in  the  east,  and 
are  come  to  worship  him. 

[Verses  3  to  10  have  a  parallel  in 
the  Protevangelion,  which  has 
been  given.] 

It.  And  when  they  were  come 
into   the   house,    they   saw    the 


182         THIRD    PERIOD A.  D.   120  TO  A.  D.    130. 


Infancy,  ch.  7, 

them  gifts,  gold,  and  frankin- 
cense, and  myrrh.  And  they 
adored  him,  and  presented  to  him 
their  gifts. 

Then  the  Lady  Mary  took  one 
of  those  swaddling-cloths  (in 
which  the  infant  was  wrapped), 
and  gave  it  to  them  instead  of  a 
blessing;  which  they  received 
from  her  as  a  most  noble  present. 
And  in  the  same  hour  there  ap- 
peared unto  them  an  angel  in  the 
form  of  that  star,  which  had  be- 
fore been  their  guide  in  their 
journey;  and  they  went  away, 
following  the  guidance  of  its 
light,  till  they  returned  into  their 
own  country. 

[On  their  return,  having  made 
a  fire  and  worshiped  it,  they  cast 
in  the  swaddling-cloth,  which  re- 
mained unharmed  by  the  fire.] 


It  will  be  noticed,  that  according  to  the  Infancy- 
Gospel,  the  visit  of  the  magi  was  made  in  accord- 
ance with  the  prophecy  of  Zoradascht  (Zoroaster). 

The  reference  to  the  prophecy  of  Zoroaster  can- 
not well  be  explained,  except  on  the  hypothesis 
that  the  Gospel  of  the  Infancy  was  first  written. 

THE  FLIGHT  TO  EGYPT. 


Matthew,  ch.  2. 

young  child  with  Mary  his  moth- 
er, and  fell  down  and  worshiped 
him.  And  when  they  had  open- 
ed their  treasures,  they  presented 
unto  him  gifts;  gold,  and  frankin- 
cense and  myrrh. 


12.  And  being  warned  of  God 
in  a  dream,  that  they  should  not 


return  to  Herod  they  departed 
into  their  own  country,  another 
way. 


Infancy,  ch.  9. 

But  Herod,  perceiving  that  the 
wise  men  did  delay,  and  not  re- 
turn to  him,  called  together  the 
priests  and  the  wise  men,  and 
said.  Tell  me  in  what  place  the 
Christ  is  to  be  born.  And  when 
they  replied.  In  Bethlehem,  a  city 
of  Judea,  he  began  to  contrive  in 
his  mind,  the  death  of  the  Lord 
Jesus  Christ. 

Then  appeared  an  angel  of  the 
Lord  to  Joseph  in  his  sleep,  and 
said.  Arise,  take  the  boy  and  his 


Matthew,  ch.  2. 

13.  And  when  they  were  de- 
parted, behold  the  angel  of  the 
Lord  appeareth  to  Joseph  In  a 
dream,  saying:  Arise  and  take 
the  young  child  and  his  mother, 
and  flee  into  Egypt;  and  be  there 
until  I  bring  thee  word;  for  Her- 
od will  seek  the  young  child, 
to  destroy  him. 


GOSPEL    OF    THE    INFANCY. 


183 


Infancy,  ch.  9.  Matthew,  ch.  2. 

mother  and  go  into  Egypt,  at  the  14.  When  he  arose,  he  took  the 
crowing  of  the  cock.  So  he  arose  young  child  and  his  mother,  by 
and  went.  night,  and  departed  into  Egypt. 

[Here  follows  the  passage  of 
Hosea,  ch.  11,  v.  1,  referring  to 
the  calling  of  Israel  out  of  Egypt, 
which  is  applied,  as  a  prophecy, 
to  this  transaction.] 

In  reply  to  the  inquiry  of  Herod,  as  to  the  place 
where  the  Christ  was  to  be  born ,  the  priests  and 
wise  men  said,  ''In  Bethlehem."  Yet,  according  to 
the  Infancy  Gospel,  he  was  born  on  the  road, 
before  his  parents  reached  Bethlehem.  (According 
to  the  Protevangelion,  three  miles  distant).  The 
author  of  Luke,  perceiving  this  inconsistency,  has 
Christ  born  in  the  village  of  Bethlehem.  But  in 
so  doing,  as  has  been  seen,  he  is  obliged  to  break 
up  the  consecutive  incidents,  and,  in  several  re- 
spects, to  reconstruct  the  narrative. 

The  slaughter  of  the  children  is  mentioned  in  the 
Protevangelion,  but  not  in  the  Infancy,  in  this 
connection . 

In  the  twelfth  chapter,  there  is  a  reference  to  it, 
as  also  to  the  prophecy  of  Micah,  thrown  in,  in  the 
midst  of  the  miracles  wrought  in  Egypt.  It  is 
doubtless  an  interpolation. 

Josephus,  though  he  enlarges  upon  the  cruelties 
of  Herod,  says  nothing  of  the  slaughter  of  the 
children . 

The  account  can  scarcely  be  considered  historical. 
It  must  be  looked  upon  as  legendary,  and  probably 
first  appeared  in  the  Protevangelion. 


184         THIED    PERIOD A.  D.   120  TO  A.  D.   130. 

THE    RETURN    FROM   EGYPT. 


Infancy,  ch.  26. 


At  the  end  of  three  years,  he 
returned  out  of  Egypt;  and  when 
he  came  near  to  Judea,  Joseph 
was  afraid  to  enter;  for,  hearing 
that  Herod  was  dead,  and  that 
Archelaus  his  son  reigned  in  his 
stead,  he  was  afraid;  and  when 
he  went  to  Judea,  an  angel  of 
God  appeared  to  him  and  said;  O 


Joseph,  go  intothe  city  of  Naza- 
reth, and  there  abide. 

It  is  indeed  wonderful,  that  the 
Lord  of  all  countries  should  thus 
be  carried  about,  through  so 
many  regions. 


Matthew,  ch.  2. 

19.  But  when  Herod  was  dead, 
behold,  an  angel  of  the  Lord  ap- 
peareth  in  a  dream,  to  Joseph  in 
Egypt, 

20.  Saying:  Arise,  and  take  the 
young  child  and  his  mother,  and 
go  into  the  land  of  Israel;  for 
they  are  dead  who  sought  the 
young  child's  life. 

21.  And  he  arose,  and  took  the 
young  child  and  his  mother,  and 
came  into  the  land  of  Israel. 

22.  But  when  he  heard  that 
Archelaus  did  reign  in  Judea,  in 
the  room  of  his  father  Herod,  he 
was  afraid  to  go  thither.  Not- 
withstanding, being  warned  of 
God  in  a  dream,  he  turned  aside 
into  the  parts  of  Galilee. 

23.  And  he  came  and  dwelt  in 
a  city  called  Nazareth. 


In  the  foregoing  comparisons,  the  reader  must 
have  noticed,  that  where,  in  the  account  of  the 
birth  and  childhood  of  Jesus,  as  given  in  Luke  and 
Matthew,  there  was  no  parallel  in  one  of  the 
apocryphal  gospels,  the  history  was  almost  invari- 
ably supplemented  in  the  other.  This  will  appear 
more  plainly  by  the  following  arrangement,  where 
the  portions  of  each  which  contain  parallel  pas- 
sages are  indicated : 

Luke. 

The  Announcement,  and  the  Visit  to  Elisabeth. 
Protevangelion,  chs.  11  and  12.  Luke,  ch.  1,  vv.  26  to  56. 


GOSPEL   OF   THE   INFANCY.  185 

The  Taxing,  and  the  Eirth  of  Jesus. 

Protevangelion,  chs.  17  and  18.  ) 

Also,  Infancy,  chs.  2  and  3.        )        Luke,  ch.  2,  vv.  1  to  7. 

Vision  to  the  Shepherds. 

Infancy,  ch.  4.  Luke,  chapter  2,  vv.  8  to  16. 

Circumcision  of  Jesus. 

Infancy,  ch.  5.  Luke,  ch.  2,  v.  21. 

Presentation  in  the  Temple. 

Infancy,  chs.  5  and  6.  Luke,  ch.2  ,  vv.  22  to  38. 

Jesus  disputing  with  the  Doctors. 

Infancy,  chs.  50  to  53.  Luke,  ch.  2,  vv.  41  to  52. 

Matthew. 

Joseph  and  the  Angel. 

Protevangelion,  chs.  13  and  14.  Matthew,  ch.  1,  vv.  18  to  24. 

Visit  of  the  Magi,  and  Slaughter  of  the  Children. 

Protevangelion,  chs.  21  and  22.  ) 

Also  visit  of  the  Magi,  Infancy,  ch.  7.  \  Matthew,  ch.  2,  vv.  1  to  18. 

Flight  to  Egypt. 

Infancy,  ch.  7.  Matthew,  ch.  2,  vv.  13  to  15. 

Return  from  Egypt. 

Infancy,  ch.  26.  Matthew,  ch.  2,  vv.  19  to  23. 

In  considering  the  question  of  priority,  it  must 
be  borne  in  mind,  that  these  are,  so  far  as  is  known, 
the  only  histories  of  the  birth  and  childhood  of 
Jesus  to  be  found  in  the  ancient  gospels. 

There  was  no  such  history  in  the  Gospel  of  the 
Hebrews,  nor  in  the  Gospel  of  Marcion  ;  nor  have 
we  any  evidence  that  there  was  any  such  in  the 
gospels  still  older — those  of  the  first  century — nor 
in  any  of  the  lost  gospels  of  the  second  century. 

On  the  hypothesis  that  the  Protevangelion  and 
the  Infancy  were  first  written ,  it  might  be  interest- 


186         THIRD    PERIOD A.  D.   120  TO  A.  D.  130. 

ing  to  inquire,  according  to  what  rule  or  law  the 
selections  were  made  by  the  authors  of  Luke  and 
Matthew.  Upon  this  point  we  will  venture  to 
make  a  suggestion. 

The  Protevangelion  and  the  Infancy  were  rude 
gospels.  They  were  very  inartificially  constructed, 
and  both  of  them  contained  accounts  which  were 
inconsistent  and  irreconcilable.  They  were  incon- 
sistent, not  only  with  each  other,  but  each  with 
itself. 

Looking  at  them  together,  we  find,  in  endeavor- 
ing to  trace  the  history  of  Jesus,  that  according  to 
one  account,  he  was  taken  from  Bethlehem  to 
Jerusalem ,  and  publicly  presented  in  the  temple  ; 
thence  to  Nazareth,  where  he  remained  till  his  dis- 
pute with  the  doctors.  The  other  account  repre- 
sented his  parents  fleeing  with  him,  soon  after  his 
birth,  from  Bethlehem  to  Egypt,  under  a  warning 
from  an  angel  not  to  return  by  Jerusalem.  These 
conflicting  accounts,  founded  on  different  tradi- 
tions, ran  through  the  two  gospels,  indiscrimi- 
nately. 

Each  of  the  compilers  of  Luke  and  Matthew, 
wishing  to  give,  as  a  sort  of  preface  to  his  gospel, 
a  history  of  the  birth  and  childhood  of  Christ,  not 
too  long,  but  one  which  would  appear  consistent  in 
itself,  selected,  we  may  suppose,  such  portions  of 
the  other  two  gospels,  as,  in  his  judgment,  would 
form  such  a  history ;  the  one  adopting  the  theory 
of  the  presentation  in  the  temple,  and  the  other, 
the  flight  to  Egypt.   This  would  result  in  giving  us 


GOSPEL   OP   THE   INFANCY.  187 

precisely  what  we  have  ;  two  diverse,  inconsistent, 
and  utterly  irreconcilable  histories  of  the  birth  and 
childhood  of  Jesus. 

"If  we  compare,"  says  Schliermacher,  "without  any  prepossession, 
this  (Luke,  chs.  1  and  2),  and  the  corresponding  portion  in  Matthew, 
we  have  two  parallel  successions  of  narratives;  parallel  in  the  stricter 
sense  of  the  word,  inasmuch  as  they  have  no  single  point,  that  is,  in 
this  case,  no  entire  fact,  in  common.  They  are  not  at  all  supple- 
mental to  each  other,  but  on  the  contrary,  the  corresponding  mem- 
bers of  the  two  successions,  almost  entirely  exclude  each  other. 
Hence,  then,  if  in  any  one  point,  the  narrative  of  the  one  evangelist 
is  correct,  that  of  the  other,  so  far  as  it  relates  to  the  same  epoch, 
cannot  be  so." — [Essay  on  Luke,  pp.  44,  45. 

Again:  "All  attempts  to  reconcile  these  two  contradictory  state- 
ments, seem  only  elaborate  efforts  of  art,  to  which  one  should  not 
needlessly  resort;  or  indeed,  should  rather  give  no  explanation  at  all." 
—[Ibid.  p.  48. 

Conceding  them  to  be  irreconcilable,  he  under- 
takes, by  an  ingenious  process,  to  pick  out  the 
truth,  a  little  here  from  Luke,  and  a  little  there 
from  Matthew. 

He  thinks  the  accounts  rest  upon  '  'a  totally  dif- 
ferent tradition,  one  from  the  other." — [p.  48. 

In  the  Protevangelion  and  in  the  Infancy,  the 
traditions  are  grouped  together.  In  Luke  and 
Matthew,  they  are  separated. 

In  the  next  chapter,  we  shall  endeavor  to  trace 
the  origin  and  history  of  these  traditions,  and  in  so 
doing,  some  further  light  may  be  thrown  upon  the 
question  of  priority  as  between  the  two  apocryphal 
and  the  two  canonical  gospels. 


CHAPTER    XIV. 


OEIGIN  AND    HISTORY 
OP   THE    GOSPELS   OF   THE   INFANCY. 


We  are  now  to  search,  for  the  origin  of  the 
legendary  accounts  of  the  conception,  birth  and 
childhood  of  Jesus. 

For  the  purpose  of  this  investigation,  the  Prote- 
vangelion  and  the  Gospel  of  the  Infancy  may  be 
considered  together,  as  Gospels  of  the  Infancy. 

While  in  the  subsequent  history  of  the  childhood 
of  Christ,  there  are  incidents  which  may  be  traced 
to  other  countries,  there  are  certain  leading  feat- 
ures in  the  first  part  of  the  narrative,  which  stamp 
it  as  of  Persian  derivation.  These  are,  the  visit  of 
the  magi,  guided  by  a  star,  and  the  fact  that  the 
visit  was  made  in  accordance  with  the  prophecy  of 
Zeraduscht,  or  Zoroaster. 

This  prophecy  will  be  found  in  the  life  of  Zoro- 
aster, in  Du  Perron's  translation  of  the  Zend- 
Avesta. 

Faber  thinks  the  materials  from  which  the  Zend- 


GOSPEL   OP   THE   INPANCY.  189 

A  vesta  was  composed,  were  taken  from  heathen, 
rather  than  from  Jewish  sources,  giving  many 
reasons,  based  upon  the  peculiar  construction  of 
the  legends  of  the  Zend-Avesta.  One  of  these  pecu- 
liarities consists  in  the  association  of  a  star  with 
the  deluge  ;  a  circumstance  not  to  be  found  in  the 
Mosaic  account  of  the  flood. 

Taschter,  the  second  man  bull,  of  the  creation, 
to  whom  was  committed  the  charge  of  bringing  on 
the  deluge,  was  said  to  be  a  star,  and  his  light  is 
spoken  of,  as  shining  on  high,  during  thirty  days 
and  thirty  nights,  while  the  waters  of  the  deluge 
were  increasing. 

The  star  may  be  found  in  the  mythology  of  other 
nations.  Astarte  consecrated,  at  Tyre,  a  star, 
which  she  found  falling  from  the  sky.  Electra, 
the  mother  of  Dardanus,  was  one  of  the  seven  stars 
of  the  Pleiades,  and  was  saved  from  a  deluge,  both 
in  Arcadia  and  Samothrace. 

The  star  is  older,  even  than  Zoroaster,  and  ac- 
cording to  Faber,  older  than  Hebrew  tradition. 

There  were  two  Zoroasters.  The  first,  spoken  of 
by  Greek  writers,  flourished,  according  to  these 
authors,  several  thousand  years  before  Christ. 
Pliny  speaks  of  him  as  thousands  of  years  before 
Moses  ;  and  from  that  writer  and  Aristotle,  it  may 
be  concluded  that  he  lived  some  six  thousand  years 
before  Christ.  Hermodorus,  Hermippus,  and  Plu- 
tarch concur  in  dating  him  five  thousand  years  be- 
fore the  siege  of  Troy. 

The  other  Zoroaster  flourished,  according  to  Dr. 


190         THIRD    PERIOD A.  D.    120  TO  A.  D.    130. 

Prideaux,  in  the  time  of  Darius  Hystaspes/  Sir 
William  Jones  agrees  in  assigning  him  to  that 
period. 

It  was  the  opinion  of  the  learned  Mr.  Faber,that 
there  were  two  Zeraduschts,  or  Zoroasters,  and 
that  the  primeval  Zoroaster  was  none  other  than 
Menu,  or  Mahabad,  or  Buddha.  He  traces  many 
analogies  and  resemblances  between  the  ancient 
religions  and  mythologies  of  the  Persians  and  the 
Hindus,  and  thinks  the  Zend-Avesta  a  modern 
compilation,  founded  upon  religious  books  com- 
piled by  the  second  Zeraduscht ;  and  those  again, 
based  upon  more  ancient  legends,  which  were  sub- 
stantially identical  with  the  older  mythology  of 
India. 

He  ably  antagonizes  the  theory  of  Dr.  Prideaux, 
that  the  accounts  of  the  Zend-Avesta  concerning 
the  deluge  and  the  antediluvial  age,  were  taken 
from  the  Mosaic  history.^ 

Malcolm,  in  his  history  of  Persia,  states  that 
Zoroaster  first  introduced  the  worship  of  fire. 

In  the  Recognitions  may  be  found  an  interesting 
tradition  upon  this  subject. 

Peter  states  that  Zoroaster,  being  frequently  in- 
tent upon  the  stars,  and  wishing  to  be  considered  a 
god  among  them,  began  to  draw  forth  sparks  from 
the  stars,  that  he  might  astonish,  as  with  a  miracle, 
rude  and  ignorant  men.     That  he  attempted  those 

(i.)    Prideaux's  Connect,  pt.  i,  b.  4,  p.  219. 

(2.)  Origin  of  Pagan  Idolatry,  by  George  Stanley  Faber,  B.  D.,  Rector  of  Long- 
Newton,  London,  i8i6,  vol.  2,  pp.  58  to  73. 


GOSPEL   OP   THE    INFANCY.  191 

things  again  and  again,  until  he  was  set  on  fire, 
"and  consumed  by  the  demon  himself,  whom  he 
accosted  with  too  great  importunity."  That  the 
men  of  his  day,  after  this,  extolled  him  all  the 
more  ;  raised  a  monument  to  his  honor,  and  adored 
him  as  a  friend  of  God,  and  one  who  had  been 
removed  to  heaven  in  a  chariot  of  lightning.  They 
then  worshiped  him  as  a  living  star;  which,  says 
the  author  of  the  Recognitions,  is  the  meaning  of 
the  name ;  from  ''zoe,"  life,  and  ''aster,"  star. 

The  star,  which  had  previously  been  an  object  of 
worship,  now  became  associated  with  Zoroaster. 

But  what  about  the  prophecy,  upon  which  was 
founded  the  legend  of  the  magi? 

In  the  life  of  Zoroaster,  as  given  by  Du  Perron, 
in  his  translation  of  the  Zend-Avesta,  is  an  account 
of  the  three  prophetic  sons  of  Zoroaster,  who  were 
to  appear,  according  to  the  Pehlvian  and  Parsian 
books  of  the  Persians,  at  successive  periods  of  time. 
They  were  to  be  the  result  of  immaculate  concep- 
tions, caused  by  the  washing  of  virgins  in  the  water 
in  which  the  wife  of  Zoroaster  had  bathed. 

"The  first  is  named  Oschederbami.  He  will  appear  in  the  last  mil- 
lenium  of  the  world.  He  will  stop  the  sun  for  ten  days  and  ten 
nights,  and  the  second  part  of  the  human  race  will  embrace  the  law, 
of  which  he  will  bring  the  22nd  portion. 

"The  second  posthumous  son  of  Zoroaster,  is  Oschedermah.  He 
will  appear  400  years  after  Oschederbami.  He  will  stop  the  sun 
twenty  days  and  twenty  nights,  and  he  will  bring  the  23rd  part  of  the 
law,  and  the  third  part  of  the  world  will  be  converted." 

This  is  somewhat  different  from  the  prophecy  as 
given  by  Hyde,  in  his  work  on  the  religion  of  the 
ancient  Persians.     But  the  Oschedermah  and  the 


1^         THIRD   PERIOD — A.  D.   120  TO  A.  D.  130. 

Oschederbami  of  Du  Perron,  are  doubtless  the 
same  as  the  Oshanderbega  and  the  Osiderbega  of 
Hyde.' 

Then  follows,   in   Du   Perron,   this   remarkable 

prophecy :  ^ 

"The  third  is  named  Sosiosch.  He  will  be  born  at  the  end  of  the 
ages.  He  will  bring  the  24th  portion  of  the  law;  he  will  stay  the  sun 
thirty  days  and  thirty  nights,  and  the  whole  earth  will  embrace  the 
law  of  Zoroaster.  After  Mm  will  he  the  resurrection.  Behold  what 
the  books  of  the  Parsees  apprise  us  of  the  family  of  the  legislator." 
— [Vie  de  Zoroastre,  in  the  French  translation  of  the  Zend-Avesta, 
by  Du  Perron,  Paris,  1771,  vol.  1,  pt.  2,  p.  45. 

From  Abulpharagius,  we  learn  that  the  prophecy 
was  connected  with  the  appearance  of  a  star,  and 
the  visit  of  magi. 

Zoroaster  declared,  says  this  writer,  that  in  the 
latter  days,  a  pure  virgin  would  conceive,  and  that 
as  soon  as  the  child  should  be  born,  a  star  would 
appear,  blazing  even  at  noonday,  with  undimin- 
ished luster. 

"You,  my  sons,"  exclaimed  the  seer,  "will  perceive  its  rising  before 
any  other  nation.  As  soon,  therefore,  as  you  shall  behold  the  star, 
follow  it,  whithersoever  it  shall  lead  you;  and  adore  that  mysterious 
child,  offering  your  gifts  to  him,  with  profound  humility.  He  is  the 
Almighty  Word,  which  created  the  heavens." — [Abulpharagius,  accord- 
ing to  Hyde,  de  Rel.  Vet.  Pers.  c.  3. 

Here,  from  a  writer  vouched  for  by  Faber  as 
high  authority,  we  have,  not  only  the  immaculate 
conception,  the  star  and  the  magi  of  Matthew,  but 

(i.)    See  his  work,  de  Rel.  Vet.  Pers.  c.  31. 

(2.)    The  following  is  the  text  of  Du  Perron: 

"Le  troiseme  est  norame  Sosiosch.  II  naitra  a  la  fin  des  siecles,  apportera  le  24 
Nosk  de  la  Loi,  arretera  le  Soleil  trente  jours,  et  trente  nuits;  et  toute  la  terre  embras- 
serala  Loi  de  Zoroastre.  .>\pres  lui  se  sera  la  resurrection.  Voila  ce  que  les  Livres  des 
Parses  nous  apprennent  de  la  famille  de  ce  Legislateur." 


GOSPEL   OF   THE   INFANCY.  193 

also  the  Logos  of  John.  The  Rev.  Mr.  Faber  con- 
siders thoroughly  the  question,  whether  this  re- 
markable prediction  was  before  or  after  the  birth  of 
Christ ;  and  concludes  it  was  a  long  time  before. 
One  reason  why  he  rejects  the  idea  of  its  being  a 
subsequent  forgery,  is,  that  in  the  old  Irish  his- 
tory, there  was  a  Zeraduscht,  associated  with  a 
similar  prophecy,  which  was  first  delivered  by  a 
Daru  or  Druid  of  Bokhara.^ 

The  same  prophecy  was,  in  the  East,  ascribed  by 
Abulpharagius  to  a  Zeraduscht  who  was  actually  a 
Daru  or  Druid  of  Bokhara.  This  coincidence  is  so 
singular,  that  Faber  thinks  it  can  only  be  account- 
ed for  on  the  hypothesis  of  an  ancient  emigration 
from  Persia  to  Ireland,  by  the  north-west  passage, 
which  carried  the  legend  with  it. 

Thus,  in  the  prophecy  of  Zoroaster,  we  have  the 
origin  of  the  legend  of  the  star  and  the  magi,  which 
appeared  early  in  the  second  century,  in  the  In- 
fancy gospels,  and  thence  became  incorporated  into 
the  prefatory  chapters  of  Luke  and  Matthew.  To 
which  may  be  added,  that  there  was  a  Christian 
sect  called  Prodiceans,  whose  leader,  Prodicus, 
[about  A.  D.  120] ,  boasted  that  they  had  the  secret 
books  of  Zoroaster.^ 

Having  traced  to  their  source  the  legends  con- 
nected with  the  conception  and  birth  of  Jesus,  and 
having  found  them  associated  with  the  central 
figure  of  Persian  mythology,  let  us  now  go  farther 

(i.)  As  authority,  see  Vallancey's  Vindication  of  the  Ancient  History  of  Ireland, 
Collect,  de  Reb.  Hibern.  vol.  4,  p.  202. 

(2.)    Clement  of  Alexandria,  Stromata,  bk.  i,  cb.  15. 


194  THIRD  PERIOD A.  D.    120  tO  A.   D.   130. 

south,  and  see  what  light  may  be  thrown  upon  sub- 
sequent history,  as  given  in  the  gospels  of  the  In- 
fancy ;  portions  of  which,  also,  are  to  be  found  in 
Luke  and  Matthew  ;  not  forgetting,  as  we  proceed, 
the  intimate  connection  which  existed  between  the 
ancient  religions  of  Persia  and  India. 

CHRISHNA. 

In  the  History  of  Hindostan,  by  Rev.  Thomas 
Maurice,  vol.  2,  will  be  found  a  complete  history 
of  Ohrishna,  the  eighth  incarnation  of  the  Hindu 
God  Vishnu  ;  translated  by  Mr.  Maurice  from  the 
Bhagavat  Purana,  one  of  the  sacred  books  of 
India. 

Ohrishna,  according  to  Colonel  Tod,  was  born 
1156  years  before  Christ.' 

There  are  many  other  traditions,  that  might  be 
collected  from  different  writers,  and  thrown  to- 
gether, which  would  show  a  still  closer  resemblance 
between  the  narratives.  But  without  going  into 
these,  except  Baldseus,  taking  the  translation  of 
Mr.  Maurice  from  the  sacred  Hindu  scriptures, 
we  have  the  following  parallel  between  Ohrishna 
and  Christ : 

Ohrishna  and  Christ. 


BHAGAVAT  PURANA. 

CnRISHNA 

Was  believed  to  be  God  incar- 
nate, by  a  miraculous  conception. 
Was  born  in  a  dungeon. 


GOSPELS  OF  THE  INFANCY. 

Christ 

Was  believed  to  be  God  incar- 
nate, by  a  miraculous  conception. 
Was  born  in  a  cave. 


(i.)    Aanals  and  AQtiquities  of  Rajust'ban,  vol.  i,  p.  37. 


GOSPEL   OF   THE    INFANCY. 


195 


Chrishna 

At  the  time  of  his  birth,  the 
walls  of  his  chamber  were  illumi- 
nated. 

At  the  time  of  his  birth,  a  cho- 
rus of  devatas,  or  angels,  saluted 
the  newborn  infant. 

Of  royal  descent. 

As  soon  as  born,  had  the  power 
of  speech.  (According  to  Bal- 
dseus,  Chrishna,  immediately 
when  born,  conversed  with  his 
mother,  soothing  and  comforting 
her.) 

Cradled  among  shepherds. 

Cansa,  the  ruler  of  the  country, 
fears  the  loss  of  his  kingdom,  and 
seeks  the  life  of  the  infant. 

The  child  is  carried  away  by 
night,  and  concealed  in  a  remote 
region. 

Cansa  is  wroth,  and  issues  an 
order  for  the  slaughter  of  all  the 
young  children  throughout  his 
kingdom. 

Has  a  combat  with,  and  sub- 
dues a  huge  serpent,  in  his  in- 
fancy. 


The  serpent  vomits  streams  of 
fire  from  his  mouth  and  nostrils. 


Performs  many  miracles  in  his 
infancy  and  boyhood. 

While  a  boy,  raises  the  dead  to 
life. 

While  a  boy,  strikes  dead,  per- 
sons who  have  offended  him. 

Was  preceded  by  his  elder  bro- 
ther. Ham,  who  was  his  associate 
in  the  work  of  purification,  and 
was  hurried  away  as  soon  as 
born,  to  escape  the  decree  of 
Cansa. 

Lived  at  Mathurea. 

One  of  his  first  miracles  was 
curing  a  leper. 


Christ 

The  cave  was  filled  with  a 
great  light,  and  seemed  like  a 
glorious  temple. 

At  the  time  of  his  birth,  a  cho- 
rus of  angels  saluted  the  new- 
born infant. 

Of  royal  descent. 

As  soon  as  born,  spoke  to  his 
mother,  informing  her  of  his  di- 
vine character,  his  origin  and  des- 
tiny. 


Cradled  among  shepherds. 

Herod,  the  ruler  of  the  coun- 
try, fears  the  loss  of  his  kingdom, 
and  seeks  the  life  of  the  infant. 

The  child  is  carried  away  by 
night,  and  concealed  in  a  remote 
region. 

Herod  is  wroth,  and  issues  an 
order  for  the  slaughter  of  all  the 
children  of  Bethlehem,  from  two 
years  old  and  under. 

Has  several  combats  with  ser- 
pents; overcomes  them,  and 
drives  them  out  of  persons  pos- 
sessed. 

In  one  case,  there  issued  forth, 
from  one  of  his  swaddling-cloths^ 
flames  and  burning  coals,  and  fell 
on  the  head  of  the  serpent. 

Performs  many  miracles  in  his 
infancy  and  boyhood. 

While  a  boy,  raises  the  dead  to 
life. 

While  a  boy,  strikes  dead,  per- 
sons who  have  offended  him. 

Was  preceded  by  John  the  Bap- 
tist, who  was  sent  into  the  wil- 
derness, to  escape  the  decree  of 
Herod. 

On  his  visit  to  Egypt,  in  his 
childhood,  stopped  at  a  place 
called  Maturea.  This  name  it 
afterward  retained. 

Among  the  first  miracles,  was 
the  curing  of  lepers. 


196         THIRD    PERIOD — A.  D.  120  TO  A.  D.   130. 


Chrishna 

While  a  boy,  is  chosen  by  the 
other  boys  as"  their  king.— [Bal- 
daeus. 

Learns  all  the  sciences  in  one 
day  and  night. 


Christ 

While  a  boy,  is  chosen  by  the 
other  boys  as  their  king. 

While  a  boy,  teaches  the  doc- 
tors and  philosophers  in  the  tem- 
ple, the  whole  circle  of  the 
sciences. 


This  remarkable  parallel,  which  leaves  no  room 
for  doubt,  that  one  of  the  narratives  was  drawn 
upon  in  the  construction  of  the  other,  raises  at 
once  the  question,  which  was  first  written?  A 
question  of  the  utmost  importance ;  since  if  the 
Bhagavat  Purana  preceded  the  gospels  of  the  In- 
fancy, it  could  hardly  be  contended,  at  the  same 
time,  that  it  was  subsequent  to  Luke  and  Matthew. 

It  is  considered  by  evangelical  writers,  that  the 
Infancy  gospels  were  composed  early  in  the  second 
century,  and  the  same  writers  do  not  now  claim 
that  the  canonical  gospels  appeared  much  sooner. 
If,  therefore,  the  Hindu  production  was  long  ante- 
rior to  that  time,  the  only  question  remaining 
would  be,  whether  the  parallelisms  between  the  life 
of  Chrishna,  and  that  of  Christ  as  recorded  in  Luke 
and  Matthew,  were  taken  directly  from  the  Bhaga- 
vat Purana,  or  through  the  medium  of  the  Infancy 
gospels . 

The  Rev.  Mr.  Maurice,  who  fully  appreciated 
the  importance  of  the  question,  and  saw  that  in 
discussing  it  the  gospels  must  all  be  considered  to- 
gether, would  have  his  readers  believe,  that  the 
Bhagavat  Purana  was  interpolated,  from  ''both  the 
genuine  and  the  spurious  gospels."  ^ 


(I.)     Vol.  2,  p.  322. 


GOSPEL   OF   THE   INFANCY.  197 

In  advocating  this  theory,  however,  he  found 
himself  embarrassed  by  the  fact,  that  in  various 
places  in  this  and  others  of  his  works,  he  had  con- 
tended for  the  great  antiquity  of  the  Hindu  books, 
and  had  repeatedly  hinted  at  the  absurdity  of  sup- 
posing that  the  Brahmins  would  ever  ''descend  so 
far  from  the  conscious  superiority  of  mental  dis- 
tinction" to  which  they  laid  claim,  as  to  receive 
instruction,  either  in  regard  to  the  rites  of  religion, 
or  the  principles  of  science,  from  aliens. 

But  while  he  did  not  entertain  for  a  moment,  the 
idea,  that  the  Indian  philosophers  had  taken  any 
thing  from  Greece  or  Arabia,  from  a  mythology 
much  akin  to  their  own  ;  and  while  he  believed  many 
of  the  Indian  legends  to  be  older  than  the  oldest  of 
Greece,  he  found  no  difficulty  in  supposing  that 
eastern  magi  would  travel  a  year  or  more,  in  search 
of  a  king  of  the  Jews  ;  would  fall  down  and  wor- 
ship him,  and  on  their  return,  would  incorporate 
accounts  concerning  him,  into  their  own  sacred 
scriptures. 

He  overlooked  the  fact,  that  the  prophecy  of  Zo- 
roaster, in  which  the  magi  had  been  instructed,  had 
no  reference  to  a  Jewish  king,  or  to  the  Jewish 
people. 

What  are  the  facts,  upon  which  an  intelligent 
opinion  upon  the  subject,  is  to  be  based?  The 
original  Gospel  of  the  Infancy  was  attributed  to  the 
apostle  and  evangelist,  Thomas.  In  this  connec- 
tion, we  cannot  ignore  the  ancient  tradition  of  the 
church,  that  Thomas  was  a  missionary  to  Parthia, 


198         THIRD    PERIOD — A.  D.  120  TO  A.  D.  130. 

and  to  India.  According  to  that  tradition,  and  the 
testimony  of  the  fathers,  when  the  distribution  was 
made  by  the  apostles,  of  the  several  regions  of  the 
Gentile  world,  in  which  they  were  respectively  to 
preach  the  gospel,  the  vast  district  of  Parthia,  and 
the  more  eastern  empires  of  Asia,  were  allotted  to 
Thomas.  He  visited  the  various  countries  then 
constituting  the  Parthian  empire  ;  that  is.  Media, 
Persia,  Carmania,  Hyrcania  and  Bactria.  The 
capital  of  Bactria  was  Balkh,  the  ancient  residence 
of  the  magi.  Here,  according  to  eastern  tradition, 
he  had  an  interview  with  the  sages,  and  the  tradi- 
tion does  not  fail  to  say  he  converted  them.' 

From  Parthia,  St.  Thomas  is  said  to  have  visited 
India.  It  is  not  claimed  that  he  converted  the 
Brahmins,  but  it  is  thought  the  Brahmins  may 
have  profited  by  his  visit,  to  interpolate  their  sacred 
books,  from  his  instructions. 

But  how  did  it  happen,  that  after  this  visit  of 
Thomas,  there  appeared  among  the  Christians  of 
Palestine,  and  countries  west  of  it,  a  Gospel  of 
Thomas,  full  of  stories  so  closely  resembling  the 
legends  of  the  Bhagavat  Purana?  If  the  interpo- 
lations were  made  by  the  Brahmins,  how  was  it, 
that  this  gospel  appeared  after  the  interpolations, 
and  not  before? 

In  confirmation  of  the  visit  of  Thomas  to  India, 
it  is  related  by  Maffei,  that  at  Cranganor,  on  the 
Malabar  coast,  St.  Thomas  instituted  an  order  of 

(i.)  See  a  work  entitled  "Opus  Imperfcctum  in  Matthffium,"  hom.  2.  This  "Im- 
perfect Commentary  on  Matthew"  was  written  about  A.  D,  560. 


GOSPEL   OF   THE   INFANCY.  199 

Christians,  still  known  by  his  name,  and  which 
boasts  to  retain  the  records  of  their  institution,  and 
a  grant  of  land  to  St.  Thomas,  their  pastor,  from 
the  reigning  king  of  India.  ^ 

The  records  and  grant  were  engraved  on  tablets  of 
brass,  which  had  been  lost  for  centuries,  but  were 
dug  up,  during  the  vice-royalty  of  Don  Alfonso 
Sousa,  one  of  the  early  governors  of  Portuguese  In- 
dia. 

Thomas  is  said  to  have  been  murdered  at  Melia- 
poor ;  from  which  circumstance  it  was  afterward 
called  St.  Thome. 

The  conclusion  must  be,  that  while  for  some  of 
the  salient  points  of  the  Gospels  of  the  Infancy,  the 
authors  were  indebted  to  Zoroaster,  and  the  legends 
of  Persia,  the  outline  of  the  story  was  largely  filled 
up  from  the  history  of  Ghrishna,  as  sent  back  to 
Palestine,  by  the  Apostle  Thomas,  from  the  land  of 
the  Brahmins. 

As  to  the  slaughtered  infants,  there  was  discov- 
ered, in  a  cavern  at  Elephanta,  in  India,  a  sculp- 
tured representation,  of  great  antiquity,  of  a  huge 
and  ferocious  figure,  bearing  a  drawn  sword,  and 
surrounded  by  slaughtered  infants,  while  mothers 
were  weeping  for  their  slain .  ^ 

Antiquity  of  the  Bhagavat  Purana. 

The  Puranas  are  eighteen  in  number.  The  fifth, 
which  was  translated  by  Maurice,  is  the  Bhagavata. 

(i.)    History  of  India,  1.  2,  p.  85. 
(2.)    See  Forbes'  Oriental  Memoirs. 


200         THIRD    PERIOD — A.  D.   120  TO  A.  D.   130. 

The  legends  concerning  Chrishna  appear  in  sub- 
stantially the  same  form  in  several  of  the  others. 

Those  who  may  wish  to  examine  further  as  to  the 
antiquity  of  these  books,  will  find  the  whole  sub- 
ject thoroughly  and  ably  discussed ,  in  a  correspond- 
ence between  Col.  Vans  Kennedy,  and  Prof.  Horace 
H.  Wilson,  author  of  a  translation  of  the  Vishnu 
Purana. 

The  correspondence  is  in  the  form  of  five  letters 
from  Col.  Kennedy,  the  reply  of  Prof.  Wilson,  and 
rejoinder  of  Kennedy.  It  was  published  originally 
in  the  London  Asiatic  Journal,  for  1840  and  1841, 
and  was  republished  in  the  Appendix  to  the  5th 
volume  of  the  work  of  Prof.  Wilson.  ' 

This  writer  inclines  to  the  opinion,  that  the 
Puranas,  in  their  present  form,  are  modern  com- 
pilations ;  and  gives  some  countenance  to  the  theory 
though  he  does  not  fully  endorse  it,  that  the  Bha- 
gavata  was  written  by  one  Bopadeva,  as  late  as  the 
twelfth  century. 

This  position  is  opposed,  with  great  ability,  by 
Col.  Kennedy,  who  reminds  the  learned  author  of 
the  ''Vishnu  Purana,"  that  he  had  himself,  in  his 
Preface  to  that  work,  stated,  that  there  is  "abun- 
dant positive  and  circumstantial  evidence  of  the 
prevalence  of  the  doctrines  which  they  [the  Puran- 
as] teach,  the  currency  of  the  legends  which  they 
narrate,  and  the  integrity  of  the  institutions  which 

(i.)  The  Vishnu  Purana:  A  System  of  Mythologry  and  Tradition,  translated  from 
the  original  Sanscrit,  by  Horace  Haynian  Wilson,  F.  R.  S.,  etc.,  London,  1864. 


GOSPEL    OF    THE    INFANCY.  201 

they  describe,  at  least  three  centuries  before  the 
Christian  era."  ^ 

This  concession,  Col.  Kennedy  thinks,  leaves  it 
comparatively  unimportant  when  the  Puranas  as- 
sumed the  exact  form  they  now  have.  The  word 
*'Purana"  itself  signifies  "old,"  thus  indicating  the 
character  of  the  contents.  He  maintains,  however, 
that  they  are  now  essentially  the  same  that  they 
were  two  thousand  years  ago. 

"It  is  unquestionable,"  says  Col.  Kennedy,  "that  certain  works 
called  Puranas,  have  been  immemorially  considered  by  the  Hindus  as 
sacred  books.    They  inculcated  the  doctrines  of  the  Hindu  religion." 

And  proceeding  to  consider  the  theory  which  had 
been  advanced  as  to  the  authorship  of  the  Bha- 
gavata  Purana,  he  says  : 

"If  the  Bhagavata  was  written  by  Bopadeva,  at  Doulutabad,  in 
the  twelfth  century,  was  the  original  Bhagavata  then  in  existence  or 
not?  If  it  was,  what  reason,  consistent  with  probability,  can  be  as- 
signed, for  supposing  that  the  Brahmins  of  all  India  would  have  sup- 
pressed one  of  their  sacred  books,  to  which  they  ascribed  a  divine 
origin,  and  received,  as  entitled  to  the  same  reverence,  the  acknowl- 
edged composition  of  an  obscure  grammarian  ?  The  supposition  is 
evidently  absurd."— [Appendix  to  vol.  5,  of  Vish.  Pur.  by  Wilson,  p. 
278. 

He  concludes,  ''that  the  present  Puranas  are,  in 
fact,  in  all  essential  respects,  the  same  works  which 
were  current,  under  that  name,  in  India,  in  the 
century  prior  to  the  Christian  era." 

(i.)    Vishnu  Purana,  etc.,  by  H.  H.  Wilson,  Pref.  p.  gg. 


CHAPTER     XV. 


THE     ACTS     OF     PILATE. 


It  has  been  supposed  that  Pilate  made  a  report  to 
Tiberius  CaBsar,  of  the  crucifixion  of  Christ,  and  of 
the  circumstances  attending  it. 

Frequent  references  to  such  a  report  were  made 
by  early  Christian  writers,  who  called  it  "The  Acts 
of  Pilate."  That  Justin  Martyr  [A.  D.  150]  made 
frequent  allusions  to  a  book  or  writing  of  some 
sort,  entitled  "The  Acts  of  Pilate,"  will  be  seen  in 
a  subsequent  chapter.      [See  Justin  Martyr.] 

Some  writers  have  thought  that  he  alluded  to  the 
original  report,  supposed  to  have  been  made  to 
Cffisar.  It  will  be  seen,  however,  that  he  must  have 
alluded  to  a  gospel  then  in  circulation,  entitled 
''The  Acts  of  Pilate,  or  Gospel  of  Nicodemus  ;" 
since  his  citations  not  only  were  in  that  gospel,  but 
were  such  as  would  not  have  been  in  any  report 
made  by  Pontius  Pilate  himself.  It  is  possible  that 
he  was  not  able  to  distinguish  between  them,  or  did 
not  care  to  do  so.     He  was  not  a  critical  writer. 


THE   ACTS   OF   PILATE.  203 

The  fact  that  one  of  the  early  gospels  was  con- 
founded by  the  Christians  themselves,  with  the  re- 
port of  Pilate,  renders  the  existence  of  such  a  report 
somewhat  problematical ;  although  it  would  have 
been  in  accordance  with  the  mode  of  procedure  in 
such  cases  that  a  report  should  have  been  made. 

Tertullian,  some  sixty  years  later  than  Justin,  re- 
fers to  it  several  times ;  but  not  in  a  manner  suf- 
ficiently definite,  to  determine  whether  or  not  he 
distinguishes  it  from  the  gospel.     He  says  : 

"Tiberius,  accordingly,  in  whose  days  the  Christian  name  made  its 
entry  into  the  world,  having  himself  received  intelligence  from  Pales- 
tine, of  events  which  had  clearly  shown  the  truth  of  Christ's  divinity, 
brought  the  matter  before  the  senate,  with  his  own  decision  in  favor 
of  Christ.  The  senate,  because  it  had  not  given  approval  itself,  re- 
jected his  proposal.  Caesar  held  to  his  opinion,  threatening  wrath 
against  all  accusers  of  the  Christians." — [Apology,  ch.  5,  Ante  Nicene, 
vol.  11,  p.  63. 

Speaking  of  the  darkness  at  the  time  of  the  cruci- 
fixion, he  says  : 

"  You  yourselves  have  the  account  of  the  world  portent,  still  in 
your  archives." — [Apol.  ch.  21;  Ant.  Nic.  vol.  11,  p.  94. 

The  account  of  the  darkness  at  the  crucifixion, 
was  in  the  Gospel  of  the  Acts  of  Pilate.  Whether 
Tertullian,  like  Justin  Martyr,  alluded  to  this,  as- 
suming that  it  was  the  same  as  the  Eomans  had  in 
their  archives,  or  whether  he  referred  to  another 
document,  it  is  impossible  to  determine.  Again, 
he  says : 

"All  these  things  Pilate  did  to  Christ;  and  now  in  fact  a  Christian 
in  his  own  conviction,  he  sent  word  of  him  to  the  reigning  Caesar, 
who  was  at  the  time,  Tiberius."— [Ibid.  ch.  21,  p.  95. 

It  would  be  very  important  to  ascertain  whether 
there  was   any  report  of  Pilate.     That  there  was 


204         THIRD    PERIOD A.  D.    120  TO  A.   D.  130. 

such  a  report,  Vv'as  the  general  opinion  of  the  fath- 
ers ;  Eusebius,  Jerome  and  others.  Also  of  Gro- 
tius,  Bishop  Pearson,  Spanheim,  Fabricius,  and 
modern  writers  generally.  But  these  opinions  are 
all  founded  upon  the  testimony  of  Justin  Martyr 
and  Tertullian .  The  writings  of  these  fathers  throw 
no  light  upon  the  subject ;  every  thing  referred  to 
by  them  being  contained  in  the  gospel.  The  report, 
if  any  existed,  could  not  have  contained  much  in 
common  with  the  gospel.  For  instance,  would  Pi- 
late, in  describing  the  crucifixion,  have  quoted  from 
the  Jewish  scriptures,  and  said,  "Upon  his  vesture 
they  cast  lots?" 

Leclerc,  Jones  and  others  conclude,  with  good 
reason,  that  if  there  was  such  a  report,  neither 
Justin  nor  Tertullian  had  ever  seen  it,  nor  any  sub- 
sequent Christian  writer. 

An  attempt  has  lately  been  made  to  reproduce 
the  original  Report  of  Pilate.  This  will  be  consid- 
ered in  another  chapter. 

The  Acts  or  Pilate— Abstract  of  Contents. 

Chapter  1. — Annas  and  Caiaphas,  and  eight  others,  who  are 
named,  went  to  Pilate,  accusing  Jesus  of  many  crimes;  declaring 
they  were  satisfied  that  he  was  the  son  of  Joseph  the  carpenter,  and 
that  he  declared  himself  the  Son  of  God,  and  a  king.  Also  that  he 
attempted  a  dissolution  of  the  sabbath,  and  of  the  laws  of  their 
fathers. 

Pilate  inquired  what  Jesus  had  done  ? 

The  Jews  replied,  that  he  worked  cures  on  the  sabbath,  contrary  to 
their  law;  that  he  cured  the  lame  and  the  deaf,  those  afflicted  with 
the  palsy,  the  blind,  the  lepers,  and  demoniacs,  by  wicked  methods. 

Pilate  sent  a  messenger  after  Christ.  When  the  messenger  met 
him,  he  worshiped  him,  and  spread  his  cloak  for  Jesus  to  walk  upon. 


THE   ACTS   OF   PILATE.  205 

The  Jews  complained  of  this  act  of  the  messenger.  When  Pilate 
asked  him  why  he  bad  done  it,  he  replied,  "When  thou  sentest  me 
from  Jerusalem  to  Alexander,  I  saw  Jesus  sitting  in  a  mean  figure, 
upon  a  she-ass,  and  the  children  of  the  Hebrews  cried  out,  'Hosanna;' 
holding  boughs  in  their  hands;  others  spread  their  garments  in  the 
way,  and  said, 'Save  us,  thou  who  art  in  heaven;  blessed  is  he  who 
Cometh  in  the  name  of  the  Lord.' "  The  messenger  was  again  sent, 
and  did  as  before,  "And  as  Jesus  was  going  in  by  the  ensigns  who 
carried  the  standards,  the  tops  of  them  bowed  down,  and  worshiped 
Jesus."    This  was  repeated,  in  the  presence  of  Pilate. 

Ch.  2. — Pilate's  wife  sent  to  him,  saying:  "Have  nothing  to  do  with 
that  just  man;  for  I  have  suffered  much  concerning  him  in  a  vision, 
this  night." 

Pilate,  then  calling  Jesus,  said,  "Hast  thou  heard  what  they  testify 
against  thee,  and  makest  no  answer?''  Jesus  replied,  "If  they  had 
not  the  power  of  speaking,  they  would  not  have  spoken;  but  because 
every  one  has  the  command  of  his  own  tongue,  to  speak  both  good 
and  bad,  let  them  see  to  it." 

The  elders  of  the  Jews  charged  him  with  being  born  through  forni- 
cation; also  that  on  account  of  his  birth,  the  infants  were  slain  in 
Bethlehem,  and  his  father  and  mother  fled  into  Egypt,  because  they 
could  not  trust  the  people.  Others  of  the  Jews  spoke  more  favor- 
ably, among  whom  a  number  are  named,  including  James  and  Judas. 
(These  are  the  only  names  that  correspond  with  those  of  the  twelve 
apostles.)  Then  Pilate  ordered  all  to  go  out,  except  the  twelve,  and 
Jesus  to  withdraw.  He  then  asked  the  twelve  why  the  Jews  wished 
to  kill  Jesus.  They  replied  that  they  were  angry  because  he  wrought 
cures  on  the  sabbath. 

Ch.  3. — Scenes  between  Jesus  and  Pilate.  (See  next  chapter  of  this 
work.)    The  closing  conversation  is  as  follows: 

"Pilate  saith  to  him,  'What  is  truth  ?'  Jesus  said,  'Truth  is  from 
heaven.'  Pilate  said,  'Truth,  therefore,  is  not  on  earth  ?'  Jesus  re- 
plied, 'Believe  that  truth  is  on  earth,  among  those  who,  when  they 
have  the  power  of  judgment,  are  governed  by  truth,  and  form  their 
judgment  aright.' " 

Ch.  4.— Scenes  between  Pilate  and  the  Jews.  Pilate  finding  no 
fault  in  Jesus — the  report  of  the  Jews  as  to  what  Jesus  had  said 
about  the  temple— Pilate  declaring  himself  innocent  of  the  blood  of 
Jesus,  etc. 

"  Then  the  governor  again  commanded  the  Jews  to  depart  out  of 
the  hall;  and  calling  Jesus,  said  to  him,  'What  am  I  to  do  with  thee?' 
Jesus  answered  him,  'According  as  it  is  written.'    Pilate  said  to  him, 


206         THIRD    PERIOD A.  D.   120  TO  A.  D.   130. 

'How  is  it  written?'    Jesus  answered, '  Moses  and  the  prophets  made 
known  beforehand,  concerning  my  suffering  and  resurrection.' " 

The  Jews,  hearing  this,  were  enraged,  and  said  to  Pilate,  "  Why  will 
you  longer  listen  to  his  blasphemy?"  Pilate  said  to  them, "  If  these 
words  seem  to  you  blasphemous,  take  him,  bring  him  before  your 
synagogue,  and  try  him  according  to  your  law."  The  Jews  said  to  Pi- 
late, "It  is  contained  in  our  law,  that  if  one  man  has  sinned  against 
another,  he  is  worthy  of  nine  and  thirty  stripes;  but  when  he  has 
blasphemed  in  this  manner,  against  the  Lord,  he  is  to  be  stoned." 

Pilate  replied, "  If  this  speech  is  blasphemy,  then  judge  him  accord- 
ing to  your  law."  The  Jews  said,  "Our  law  commands  us  not  to  put 
any  one  to  death.  [The  preceding  sentence  in  some  copies  only.]  We 
desire  that  he  may  be  crucified,  because  he  is  worthy  of  death  at  the 
cross."  Pilate  said  to  them,  "It  is  not  proper  to  crucify  him.  Let 
him  be  whipped  and  sent  away." 

"The  governor,  looking  upon  the  people,  and  upon  the  Jews  stand- 
ing around,  saw  many  of  the  Jews  in  tears;  and  said  to  the  foremost 
of  the  Jewish  priests,  'Not  all  of  the  multitude  wish  him  to  die.'  The 
Jewish  elders  said  to  Pilate,  'We  and  the  whole  multitude  came 
hither  for  this  purpose,  that  he  should  die.'  Pilate  said  to  them, 
'Wherefore  should  he  die?'  They  replied,  'Because  he  declares  him- 
self the  Son  of  God,  and  a  king.'" 

Ch.  5. — But  Nicodemus,  a  certain  Jew,  stood  before  the  governor, 
and  said:  "I  entreat  thee,  O  merciful  Judge,  that  thou  wouldst  deign 
to  hear  me  a  few  words."    Pilate  said  to  him,  "Speak  on." 

Nicodemus  said,  "I  have  spoken  to  the  elders  of  the  Jews,  and  the 
scribes,  the  priests  and  the  Levites,  and  to  the  whole  multitude  of  the 
Jews  in  the  synagogue,  and  have  asked  them  what  they  would  do 
with  this  man  ?  He  is  a  man  who  has  done  many  useful  and  glorious 
signs  and  wonders,  such  as  no  man  on  earth  has  done,  or  can  do. 
Dismiss  him,  and  do  him  no  harm.  If  he  is  from  God,  his  wonderful 
works  will  stand.  But  if  from  men,  they  will  come  to  naught.  Thus 
Moses,"  etc.  [Alluding  to  the  miracles  wrought  in  Egypt,  by  Jannes, 
Jambres,  etc.] 

The  Jews  became  angry  at  Nicodemus  for  interfering.  Colloquy 
between  them  and  Nicodemus. 

Cn.  6. — "Another  certain  one  of  the  Jews,  rising  up,  asked  the  gov- 
ernor, that  he  would  hear  him  a  word.  The  governor  said,  'Whatever 
thou  hast  to  say,  say.' "  [Here  follows  an  account  of  the  miracle  at 
the  sheep-pool.    See  next  chapter.] 

And  another  certain  Jew,  coming  forth,  said:  "I  was  blind,"  etc. 
[See  next  chapter.] 


THE   ACTS   OF   PILATE.  207 

"And  another  Jew,  starting  forth,  said:  '1  was  a  leper,'"  etc.  [See 
next  chapter.] 

"And  another  Jew  came  forth  and  said:  'I  was  crooked  and  he 
made  me  straight  by  his  word.' " 

Ch.  7. — And  a  certain  woman  named  Veronica,  etc.  [See  next 
chapter.] 

Then  follows,  from  another  Jew,  the  account  of  the  turning  of 
water  into  wine;  from  another,  the  casting  out  of  a  devil  at  Caper- 
naum. 

"Then  the  following  things  were  also  said  by  a  Pharisee: 

"'I  saw  that  a  great  company  came  to  Jesus,  from  Galilee  and 
Judea,  and  the  sea  coast,  and  many  countries  about  Jordan;  and 
many  infirm  persons  came  to  him,  and  he  healed  them  all.  And  I 
heard  the  unclean  spirits  crying  out  and  saying,  'Thou  art  the  Son  of 
God.'  And  Jesus  strictly  charged  them  that  they  should  not  make 
him  known.  " 

Ch.  8. — "After  this,  another  person,  whose  name  was  Centurio, 
said,"  etc.    {See  next  chapter.) 

"And  many  others,  also,  from  the  Jews,  both  men  and  women,  cried 
out,  saying: 

"'He  is  truly  the  Son  of  God,  who  cures  all  diseases,  only  by  his 
word;  and  to  whom  all  the  demons  are  subjected.'  Some  from  among 
them  said,  'This  power  is  only  from  God.' 

"Others  said  to  Pilate,  that  he  restored  Lazarus  from  the  dead, 
after  he  had  been  four  days  in  the  tomb." 

"The  governor,  hearing  these  things,  trembling,  said  to  the  multi- 
tude of  the  Jews,  'What  will  it  profit  you,  to  shed  innocent  blood?'" 

Chapters  9, 10  and  11  give  an  account  of  the  sentence  of  Jesus,  and 
of  the  circumstances  attending  his  crucifixion.    (See  next  chapter.) 

Ch.  12.— The  Jews,  having  heard  that  Joseph  had  begged  and 
buried  the  body  of  Jesus,  sought  for  Joseph  and  others,  his  com- 
panions and  accomplices.  They  concealed  themselves,  all  but  Nico- 
demus.  He  showed  himself  boldly,  and  disputed  with  the  Jews.  Jo- 
seph also  afterward  appeared,  and  expostulated  with  them.  The 
elders  of  the  Jews  were  enraged,  "and  seizing  Joseph,  they  put  him 
into  a  chamber,  where  was  no  window.  They  fastened  the  door,  and 
put  a  seal  upon  the  lock."    They  also  placed  a  guard  about  it. 

Ch.  13. — "When  he  was  ordered  brought  forth,  they  found  the  same 
seal  on  the  lock  of  the  chamber,  but  could  not  find  Joseph.  While 
they  were  all  wondering  at  this,  one  of  the  soldiers  who  had  guarded 


208         THIRD    PERIOD A.  D.    120  TO  A.  D.    130. 

the  sepulcher,  entered,  and  reported  that  while  they  were  guarding 
the  sepulcher,  etc.    (See  next  chapter.) 

"Then  the  Jews  called  together  all  the  soldiers  who  kept  the 
sepulcher  of  Jesus,  and  said  to  them,  'Who  were  those  to  whom  the 
angel  spoke  ?  Why  did  ye  not  seize  them  ?'  The  soldiers  answering, 
said,  'We  know  not  who  the  women  were;  besides,  we  became  as  dead 
persons,  through  fear  of  the  angel;  and  how  could  we  seize  the 
women  ?' " 

The  Jews  do  not  believe  the  soldiers,  and  an  altercation  ensues  be- 
tween them.  The  soldiers  say,  "Do  ye  produce  Joseph,  whom  ye  put 
under  guard  in  your  chamber,  and  we  will  produce  Jesus,  whom  we 
guarded  in  the  sepulcher."  The  Jews  gathered  a  large  sum  of  money, 
and  gave  it  to  the  soldiers,  etc.    (See  next  ch.) 

Ch.  14.— Three  persons  came  from  Galilee  to  Jerusalem,  and  re- 
ported that  they  had  seen  Jesus  in  Galilee,  talking  with  his  eleven 
disciples,  etc.  (See  next  ch.)  The  chief  priests  gave  these  persons  a 
large  sum  of  money,  and  had  them  take  oath  not  to  declare  what 
they  had  seen,  and  sent  them  back  to  their  own  country.  The  Jews 
were  now  in  great  consternation. 

"But  Annas  and  Caiaphas  comforted  them,  saying:  'Why  should 
we  believe  the  soldiers  ?' ''  etc.    (See  next  ch.) 

Ch.  15. — On  the  advice  of  Nicodemus,  men  were  sent  into  the 
mountains,  to  search  for  Jesus.  They  could  not  find  him,  but  found 
Joseph.  They  induced  him  to  return.  He  related  his  marvelous 
escape.  Jesus  had  appeared  to  him  in  the  room,  and  having  liberated 
him,  had  shown  him  the  tomb  in  which  he  had  been  laid,  etc. 

Ch.  16. — The  Jews  were  astonished.  They  said,  they  knew  the 
father  and  mother  of  Jesus.  A  certain  Levite  said,  he  knew  his 
relations,  etc. 

Ch.  17. — Joseph  related  to  the  Jews,  that  the  two  sons  of  Simeon 
had  risen  from  the  dead,  and  were  at  Arimathea.  He  suggested 
visiting  them,  for  the  purpose  of  ascertaining  some  of  the  mysteries 
of  their  resurrection.  Five  persons  visited  their  graves,  and  ^f  ound 
them  open.  They  found  them  in  the  village,  and  brought  them  to 
Jerusalem,  to  the  synagogue.  They  took  the  book  of  the  law  of  the 
Lord,  and  swore  them  by  the  God  Adonai,  and  the  God  of  Israel,  to 
tell  them  how  they  were  raised  from  the  dead,  and  what  they  had 
seen. 

Charinus  and  Lenthius,  the  two  sons  of  Simeon,  called  for  paper, 
and  wrote  down  the  mysteries  which  they  had  experienced. 


the  acts  of  pilate.  209 

Gospel  of  Nicodemus.  Part  2.  The  Descent 
INTO  Hell  [Hades]  . — This  part  of  the  gospel  con- 
sists of  the  story  thus  written  down,  which  is, 
briefly,  as  follows  : 

When  they  were  in  the  depths  of  hell,  suddenly 
there  was  a  golden  light,  as  of  the  sun.  Adam  then 
rejoiced  ;  also  Isaiah  the  prophet,  etc.  Then  their 
father  Simeon  came,  and  quoted  what  he  said  when 
he  took  Jesus  in  his  arms  ;  the  saints  in  hell  then 
rejoiced  ;  then  came  John  the  Baptist,  like  a  little 
hermit.  Seth  appeared,  and  repeated  a  long  speech 
of  Michael.  Then  Satan,  the  prince  and  captain  of 
death ,  announced  to  the  prince  of  hell  that  Jesus 
was  coming.  The  prince  of  hell  and  Satan  made 
long  speeches.  While  they  were  discoursing,  there 
was  heard  a  voice  as  of  thunder:  ''Lift  up  your 
gates,  O  ye  princes,  and  the  King  of  Glory  shall 
come  in." 

The  prince  of  hell  prepared  to  resist,  but  the  sound 
was  repeated,  and  the  mighty  Lord  appeared  in  the 
form  of  a  man,  lighting  up  the  darkness.  The  King 
of  Glory  tramples  upon  death,  seizes  the  prince  of 
hell,  and  takes  father  Adam  and  the  saints  with 
him  to  glory.  In  exchange  for  the  loss  of  Adam 
and  his  righteous  sons,  he  gives  Satan  over  to 
Beelzebub,  the  prince  of  hell,  to  be  subject  to  his 
dominion  forever. 

Ch.  27. — ''These  are  the  divine  and  sacred  mys- 
teries, which  we  saw  and  heard."  Thus  say  Char- 
inus  and  Lenthius. 

They,  having  written  all  this  down,  gave  one 
copy  to  the  Jewish  priests,  and  one  copy  to  Nico- 
demus and  Joseph  ;  "and  immediately  they  were 
exchanged  into  exceeding  white  forms,  and  were 
seen  no  more." 


210         THIRD    PERIOD A.  D.   120  TO  A.  D.   130. 

"But  immediately,  all  these  things,  which  were 
related  by  the  Jews  in  their  synagogue,  concerning 
Jesus,  were  directly  told  to  the  governor,  by  Joseph 
and  Nicodemus,  and  Pilate  wrote  down  all  the 
transactions,  and  placed  them  all  in  the  public 
records  of  the  prsetorium. " 

Ch.  28. — Pilate  went  to  the  temple,  and  calling 
together  the  rulers,  and  the  scribes,  and  the  doctors 
of  the  law,  he  stated  that  he  had  heard  they  had  a 
large  book  in  the  temple,  and  he  desired  it  to  be 
brought.  When  the  great  book,  carried  by  four 
ministers  of  the  temple,  and  adorned  with  gold  and 
precious  stones,  was  brought,  Pilate  adjured  them 
to  tell  him,  if  they  had  found  anything  in  the 
scriptures  about  Jesus  coming  for  the  salvation  of 
the  human  race  ;  and  at  what  time  of  the  world  he 
should  have  come.  Annas  and  Caiaphas  being 
sworn,  declared  that  they  had  found,  in  the  first  of 
the  seventy  books,  where  Michael  the  archangel 
gave  to  the  third  son  of  Adam  an  account  concern- 
ing the  appearance  of  Christ  after  5500  years. 

Here  follows,  in  the  copy  of  the  gospel  which  we 
have  adhered  to,  taken  from  the Orthodoxographa, 
vol.  1,  tom,  2,  p.  643,  a  list  of  chronological  pe- 
riods, footing  up  4964  years.  But  in  the  Latin  form 
of  the  gospel,  published  in  the  sixteenth  volume  of 
the  Ante-Nicene  collection,  is  a  list  of  dates, 
which,  after  a  slight  correction,  foots  up  5500 
years. 

The  copy  from  the  Orthodoxographa  closes  by  stating  that  these  Acts  were 
found,  in  the  igth  year  of  Tiberius  Caesar,  by  the  Emperor,  Theodosius  the  Great,  in 
Jerusalem,  in  the  prsetorium  of  Pontius  Pilate,  among  the  public  records.  That  it  was 
in  the  17th  year  of  Herod  the  Tetrarch,  and  in  the  io2d  Olympiad.  That  the  history 
was  written  in  Hebrew,  by  Nicodemus.  In  the  preface  to  the  Latin  form  it  is  stated  that 
the  Acts  were  translated  by  ^neas,  from  the  Hebrew  in  the  17th  consulship  of  Theodo- 
sius, and  the  5th  consulship  of  Valentinian.  That  they  had  been  written  by  Nico- 
demus, in  Hebrew,  in  the  19th  year  of  Tiberius.  That  Pilate  laid  up  a  statement  of  the 
Acts  of  Christ  in  the  public  records  of  the  prxtorium,  and  wrote  a  letter  to  Claudius, 
stating  that  Jesus  had  been  crucified,  and  referring  to  the  miracles  which  he  had 
wrought.  Also,  that  he  rose  again  the  third  day,  while  the  soldiers  were  keeping  guard. 


CHAPTER     XVI 


ACTS     OF     PILATE 
AND    THE    CANONICAL   GOSPELS    COMPARED. 


Before  instituting  a  comparison  of  these  gospels, 
it  will  be  necessary  to  consider  more  carefulty,  a 
custom  which  prevailed  extensively  in  the  first  ages 
of  the  church,  and  especially  in  the  first  two  cen- 
turies. 

The  prevailing  religious  excitement  and  enthusi- 
asm, the  trusting  credulity  and  love  of  the  marvel- 
ous, which  were  characteristic  of  the  early  Christ- 
ians, led  them  to  accept,  unhesitatingly,  what  came 
to  them,  sanctioned  by  the  authority  of  their  bish- 
ops and  teachers. 

When  the  better  educated  among  them  were 
called  upon  to  translate  or  to  transcribe  the  reli- 
gious writings  of  the  day,  they  saw  at  a  glance, 
what  liberties  had  been  taken  with  previous  mate- 
rials, and  how  readily  the  changes  had  been  accept- 
ed. Accordingly,  not  with  any  improper  motives, 
but  for  the  purpose  of  edification,  and  of  increasing 
somewhat,  the  volume,  not  then  very  large,  of  cur- 


212  THIRD  PERIOD A.  D.    120  tO  A.   D.   130. 

rent  Christian  literature,  they  made  additions, 
more  or  less  extensive,  to  the  writings  which  they 
were  copying  or  translating.  This  process,  which 
may  be  termed  literary  accretion ,  prevailed  so  ex- 
tensively and  universally,  in  those  times,  that  it 
was  the  rule,  rather  than  the  exception  ;  and  must 
be  constantly  kept  in  view,  in  all  investigations  and 
discussions  of  Christian  doctrine,  as  well  as  in  the 
exegesis  of  the  Christian  scriptures. 

This  practice  is  well  understood  by  ecclesiastical 
writers,  as  well  as  the  disposition  and  habits  of 
thought  to  which  it  is  to  be  referred.  ''The  ancient 
transcribers  of  the  gospels,"  says  Michaelis,  ''were 
alwaj^s  more  inclined  to  insert  new  passages,  than 
to  erase  what  already  existed."  ' 

Many  passages  in  the  New  Testament  are  thus  to 
be  accounted  for ;  notably  may  be  mentioned  the 
last  twelve  verses  of  the  Gospel  according  to  Mark  ; 
which  are  generally  considered  a  later  addition  to 
the  narrative.^ 

One  of  the  most  remarkable  illustrations  of  the 
process  of  interpolation  and  accretion,  is  in  the 
Ignatian  Epistles.  It  is  now  established  that  the 
only  genuine  writings  of  Ignatius  extant,  are  the 
Cureton  Epistles.  These  consist  of  about  twelve 
octavo  pages.     They  were  written  A.  D.  115. 

Twenty-five  years  later,  these  three  epistles   had 

(i.)    Volume  3,  p.  169. 

(2.)  It  is  stated  in  the  religious  Encyclopedia  of  McClintock  and  Strong,  that  one 
of  the  Greek  manuscripts  of  the  New  Testament,  tiie  one  called  "Codex  Bezae,"  or  the 
Cambridge  manuscript,  "is  chiefly  remarkable  for  its  bold  and  extensive  interpolations; 
amounting  to  some  600  iu  the  Acts  alone."— [Article  "Cambridge  MS." 


THE    ACTS    OF    PILATE.  213 

increased  from  12  pages  to  20,  while  four  new  ones 
had  appeared,  making  in  all,  40  pages.  Some  time 
afterward,  the  40  pages,  which  constituted  the 
seven  epistles,  were  found  swollen  to  60,  while 
eight  new  epistles  had  appeared,  adding  40  pages 
more,  making'lOO  pages  of  the  Epistles  of  Ignatius  ! 
These  all  passed  as  genuine,  for  hundreds  of  years. 
Here  was  a  natural  growth,  from  twelve  pages  to 
100.  They  were  all  for  edification.  They  all 
breathed  the  same  spirit  with  the  original  epistles  ; 
some  new  doctrines  had  crept  in,  but  no  harm  had 
been  intended,  and  no  great  violence  had  been  done 
to  anything  but  the  truth  of  history. 

While  88  pages  had  been  added  to  the  Ignatian 
Epistles,  how  many  had  been  taken  away?  One 
half  page,  and  that  supposed  to  be  by  mistake, 
from  the  loss  of  the  last  half  sheet  of  the  MS. 

Of  the  150,000  various  readings  which  Griesbach 
found  in  the  manuscripts  of  the  New  Testament, 
probably  149,500  were  additions  and  interpolations. 

Prof.  Abbot  gives  us  a  list  of  over  60  passages  in 
the  New  Testament,  the  genuineness  of  which  the 
Bible  Revision  Committee  considered  "more  or 
less  questionable. "  They  include  Mark,  ch.  16,  vv. 
9  to  20,  and  John  8.  1  to  11  ;  and  if  published 
together,  would  constitute  of  themselves  a  gospel 
of  no  mean  dimensions.  What  part  of  the  same 
space  would  be  occupied  by  the  portions  which  they 
found  to  have  been  erased?  Probably  not  one- 
hundredth. 

In  comparing  the  Gospels   of  the  Infancy  with 


214         THIED   PERIOD — A.  D.   120  TO  A.  D.  130. 

Luke  and  Matthew,  it  was  seen  that  the   changes 
were  to  be  accounted  for  by  other  considerations. 

Now,  however,  when  we  come  to  the  miracles  of 
Christ,  which  are  given  in  the  Acts  of  Pilate  on 
the  one  hand,  and  in  the  canonical  gospels  on  the 
other,  the  principle  is  allowed  full  play,  and  can  be 
applied,  as  internal  evidence,  tending  to  show 
which  were  first  written. 

The  fact  that  in  the  Acts,  the  narratives  are 
related  to  Pilate  by  Jews,  testifying  in  behalf  of 
their  master,  is  no  reason  why  the  accounts  should 
be  shortened,  but  rather  the  contrary.  The  wit- 
nesses would  be  anxious  to  have  Pilate  impressed 
with  the  details  of  the  wonderful  occurrences.  If 
the  writer  of  the  Acts  of  Pilate  had  before  him  the 
gospels  containing  these  narratives,  we  may  be 
assured  he  would  have  put  into  the  mouths  of  the 
witnesses,  every  circumstance  of  an  impressive 
character  contained  in  those  accounts,  and  would 
probably  have  added  others.  Let  us  see  if  that  was 
the  case. 

Some  of  the  Miracles  of  Jesus, 
turning  water  into  wine. 

This  miracle  is  related  in  only  one  of  the  four 
gospels  ;  the  Gospel  according  to  John. 

The  comparison  can  be  made  between  the  Acts  of 
Pilate  and  the  Gospel  of  John,  with  no  disturbing 
forces  from  the  other  gospels,  to  be  accounted  for  : 


Acts  of  Pilate,  ch.  7. 
And  after  other  things,  a  cer- 


GosPEL  OF  John,  ch.  2. 

And  the  third  day,  there  was  a 
marriage  in  Cana  of  Galilee;  and 
the  mother  of  Jesus  was  there; 


THE   ACTS   OF   PILATE. 


215 


Gospel  of  John,  ch.  2. 

2.  And  both  Jesus  was  called, 
and  his  disciples,  to  the  marriage. 

3.  And  when  they  wantedwine, 
the  mother  of  Jesus  saith  unto 
him,  They  have  no  wine. 

4.  Jesus  saith  unto  her,  Wo- 
man, what  have  I  to  do  with 
thee  ?  Mine  hour  is  not  yet  come. 

5.  His  mother  saith  unto  the 
servants,  Whatsoever  he  saith 
unto  you,  do  (it.) 

6.  And  there  were  set  there,  six 
water-pots  of  stone,  after  the 
manner  of  the  purifying  of  the 
Jews,  containing  two  or  three  fir- 
kins apiece. 

7.  Jesus  saith  unto  them,  Fill 
the  water-pots  with  water.  And 
they  filled  them  up  to  the  brim. 

8.  And  he  saith  unto  them, 
Draw  out  now  and  bear  unto  the 
governor  of  the  feast.  And  they 
bare  (it.) 

9.  When  the  ruler  of  the  feast 
had  tasted  the  water  that  was 
made  wine,  and  knew  not  whence 
it  was,  (but  the  servants  who 
drew  the  water  knew),  the  gov- 
ernor of  the  feast  called  the 
bridegroom, 

10.  And  saith  unto  him,  Every 
man  at  the  beginning  doth  set 
forth  good  wine;  and  when  men 
have  well  drunk,  then  that  which 
is  worse;  (but)  thou  hast  kept  the 
good  wine  until  now. 

11.  This  beginning  of  miracles 
did  Jesus,  in  Cana  of  Galilee,  and 
manifested  forth  his  glory;  and 
his  disciples  believed  on  him. 


Which  of  these  accounts  was  first  written? 

The  process  of  accretion,  which  has  been  alluded 
to,  has  two  modes  of  development.  The  one,  by 
clothing  the  same  facts  in  a  more  copious  dress, 
the  other,  by  the  interpolation  of  additional  facts. 

Both  these  processes  are  here  to  be  observed. 


Acts  of  Pilate,  ch.  7. 

tain  Jew  said:  I  saw  Jesus  invit- 
ed to  a  wedding  with  his  disci- 
ples, and  there  was  a  want  of 
wine;  in  Cana  of  Galilee. 

And   when   the  wine  was  all 
drunk,  he  commanded  the  ser- 


vants, that  they  should  fill   six 
pots  that  were  there,  with  water; 


and  they  filled  them  up  to  the 
brim.  And  he  blessed  them  and 
turned  the  water  into  wine. 


And  all  the  people  drank,  being 
surprised  at  this  miracle. 


216         THIRD    PERIOD A.  D.   120  TO  A.  D.   130. 


Not  only  are  the  facts  constituting  the  miracle, 
which,  in  the  Acts  of  Pilate,  are  narrated  in  a 
plain,  concise  and  impressive  manner,  enveloped 
in  much  additional  and  useless  verbiage,  in  John, 
but  also,  two  additional  circumstances  are  inserted  ; 
the  size  of  the  water-pots,  and  the  fact  that  the 
newly  made  wine  was  better  than  the  other.  If  the 
author  of  the  Acts  had  been  acquainted  with  the 
Gospel  of  John,  is  it  probable  that  he  would  have 
omitted   these   circumstances? 

The  next  miracle,  also,  is  related  only  by  John : 

HEALING  OF  THE  NOBLEMAN'S  SON. 


Acts  of  Pilate,  ch.  8. 

Then  a  certain  nobleman  said, 
I  had  a  son  at  Capernaum,  who 
lay  at  the  point  of  death. 

And  when  I  heard  that  Jesus 
was  come  into  Galilee,  I  went 
and  besought  him,  that  he  would 
come  down  to  my  house,  and  heal 
my  son; 

For  he  was  about  to  die. 


He  said  to  me.  Go  thy  way;  thy 
son  liveth.  And  my  son  was 
cured,  from  that  hour. 


John,  4.  46  to  53. 

46.  And  there  was  a  certain 
nobleman  whose  son  was  sick  at 
Capernaum. 

47.  And  when  he  heard  that  Je- 
sus was  come  out  of  Judea  into 
Galilee,  he  went  unto  him  and  be- 
sought him  that  he  would  come 
down,  and  heal  his  son;  for  he 
was  at  the  point  of  death. 

48.  Then  said  Jesus  unto  him, 
Except  ye  see  signs  and  wonders, 
ye  will  not  believe. 

49.  The  nobleman  saith  unto 
him.  Sir,  come  down,  ere  my  child 
die. 

50.  Jesus  saith  unto  him,  Go 
thy  way;  thy  son  liveth.  And 
the  man  believed  the  word  that 
Jesus  had  spoken  unto  him,  and 
he  went  his  way. 

51.  And  as  he  was  now  going 
down,  his  servants  met  him,  and 
told  (him),  saying.  Thy  son  liveth. 

52.  Then  inquired  he  of  them 
the  hour  when  he  began  to  a- 
mend.  And  they  said  unto  him, 
Yesterday,  at  the  seventh  hour, 
the  fever  left  him. 

53.  So  the  father  knew  that  (it 
was)  at  the  same  hour  in  the 
whi<;h  Jesus  said  unto  him.  Thy 
son  liveth:  and  himself  believed, 
and  his  whole  house. 


THE   ACTS   OF   PILATE. 


217 


The  difference  in  the  narrative  consists,  almost 
entirely,  in  the  greater  diffuseness  of  style  and 
copiousness  of  detail,  in  John,  with  no  new  facts  of 
any  importance  introduced.  This  difference  indi- 
cates a  later  narrative  in  John.  That  the  short 
paragraph  in  the  Acts  should,  under  the  hand  of 
the  author  of  John,  grow  into  the  nine  verses, 
would  be  in  perfect  accordance  with  the  law  of 
accretion,  then  prevailing. 

The  next  miracle  is  related  in  Luke  and  Mark, 
but  not  in  John  or  Matthew.  The  comparison  will 
be  made  with  the  shorter  narrative,  in  Luke. 


CASTING  OUT  THE  UNCLEAN  DEVIL  AT  CAPERNAUM. 


Acts  of  Pilate,  ch.  7. 

And  another  Jew  stood  forth 
in  the  midst  of  them,  and  said: 
I  saw   Jesus   in    Capernaum, 


teaching  in  the  synagogue;  and 
there  was  in  the  synagogue  a  cer- 
tain man  who  had  a  devil. 

And  he  cried  out,  saying:  Let 
me  alone;  what  have  we  to  do  with 
thee,  Jesus  of  Nazareth?  Art 
thou  come  to  destroy  us?  I  know 
that  thou  art  the  Holy  One  of 
God. 

And  Jesus  rebuked  him,  and 
said  to  him,  Hold  thy  peace,  un- 
clean spirit,  and  come  out  of  the 
man.  And  presently  he  came 
out  of  him,  and  did  not  at  all 
hurt  him. 


Luke,  4.  31  to  35. 

31.  And  on  the  sabbath  days  he 
taught  them. 

32.  And  they  were  astonished 
at  his  doctrine;  for  his  word  was 
with  power. 

33.  And  in  the  synagogue,  there 
was  a  man  who  had  a  spirit  of 
an  unclean  devil;  and  he  cried 
out  with  a  loud  voice, 

34.  Saying:  Let  (us)  alone;  what 
have  we  to  do  with  thee,  (thou) 
Jesus  of  Nazareth?  Art  thou 
come  to  destroy  us?  I  know 
thee,  who  thou  art:  the  Holy  One 
of  God. 

35.  And  Jesus  rebuked  him, 
saying:  Hold  thy  peace,  and  come 
out  of  him.  And  when  the  devil 
had  thrown  him  in  the  midst,  he 
came  out  of  him,  and  hurt  him 
not. 


In  the  foregoing  account,  there  is  amplification 
in  Luke.  Not  satisfied  that  the  man  should  be 
possessed  of  a  devil,  the  writer  makes  it  ''a  spirit 
of  an  unclean  devil ;"  and  he  has  the  devil,  before 


218         THIRD    PERIOD A.  D.    120  TO  A.  D.    130. 


leaving  the  man,  ''throw  him  in  the  midst."  In 
Mark,  where  the  narrative  is  longer,  and  the  am- 
plification still  greater,  the  devil,  when  required  to 
come  out,  is  made  to  cry  out  with  a  loud  voice. 

HEALING   OF   THE    LEPER. 

The  miracle  is  related  in  Luke,  Mark  and  Mat- 
thew. The  account  in  Matthew  is  almost  exactly 
the  same  as  that  in  Luke.  Mark  shows  some  evi- 
dence of  additional  accretion.  The  comparison 
will  be  continued  with  Luke  : 


Acts  of  Pilate,  ch.  6. 

Another    Jew,    also     coming 
forth,  said: 
I  was  a  leper,  and  he  cured  me 


by  his  word  only;  saying,  I  will, 
be  thou  clean.  And  immediately 
I  was  cleansed  from  my  leprosy. 


Luke,  5.  12, 13. 

12.  And  it  came  to  pass,  when 
he  was  in  a  certain  city,  behold,  a 
man  full  of  leprosy;  who,  seeing 
Jesus,  fell  on  (his)  face,  and  be- 
sought him,  saying,  Lord,  if  thou 
wilt,  thou  canst  make  me  clean. 

13.  And  he  put  forth  (his)  hand 
and  touched  him,  saying:  I  will: 
be  thou  clean.  And  immediately 
the  leprosy  departed  from  him. 


HEALING  OP  THE  INFIRM  MAN  AT  BETHESDA. 

This  miracle,  again,  is  only  related  in  John  : 
Acts  of  Pilate,  ch.  6.  John,  5. 1  to  16. 


Then  another  certain  one  of 
the  Jews,  rising  up,  desired  of  the 
governor,  that  he  would  hear  him 
a  word. 

The  governor  said,  What  thou 
wishest  to  say,  say. 

He  said,  I  lay  for  thirty-eight 
years,  by  the  sheep-pool  at  Jeru- 
salem, suffering  under  a  great  in- 
firmity. I  was  expecting  a  cure 
to  come  from  the  coming  of  an 

angel,  who  disturbed  the  water 
at  a  certain  time.  Whoever,  af- 
ter the  troubling  of  the  water, 
first  descended  into  it,  was  made 
whole  of  every  infirmity. 


After  this,  there  was  a  feast  of 
the  Jews;  and  Jesus  went  up  to 
Jerusalem. 

2.  Now  there  is  at  Jerusalem, 
by  the  sheep  (market),  a  pool, 
which  is  called  in  the  Hebrew 
tongue,  Bethesda;  having  five 
porches. 

3.  In  these,  lay  a  great  multi- 
tude of  impotent  folk,  of  blind, 
halt,  withered,  waiting  for  the 
moving  of  the  water. 

4.  For  an  angel  went  down  at  a 
certain  season  into  the  pool,  and 
troubled  the  water;  whosoever 
then  first,  after  the  troubling  of 
the  water,  stepped  in.  was  made 


THE   ACTS   OF   PILATE. 


219 


Acts  of  Pilate,  ch.  6. 


Jesus,  finding  me  languishing 
there,  said  to  me, 


Wilt  thou  be  made  whole  ?  And 
1  answered,  Sir,  I  have  no  man, 
when  the  water  is  troubled,  to 
put  me  into  the  pool. 


And  he  said  unto  me,  Rise, 
take  up  thy  bed,  and  walk. 

And  I  was  made  whole,  and 
immediately  took  up  my  bed, 
and  walked. 


[Here  follows  a  colloquy  con- 
cerning the  sabbath,  of  the  same 
general  tenor  as  that  in  John, 
but  much  shorter.] 


John,  5. 1  to  16. 

whole  of  whatsoever  disease  he 
had. 

5.  And  a  certain  man  was  there 
who  had  an  infirmity,  thirty  and 
eight  years. 

6.  When  Jesus  saw  him  lie,  and 
knew  that  he  had  been  now  a 
long  time  so,  he  saith  unto  him. 
Wilt  thou  be  made  whole  ? 

7.  The  impotent  man  answered 
him.  Sir,  I  have  no  man,  when  the 
water  is  troubled,  to  put  me  into 
the  pool;  but  while  I  am  coming, 
another  steppeth  down  before  me. 

8.  Jesus  saith  unto  him.  Else, 
take  up  thy  bed,  and  walk. 

9.  And  immediately  the  man 
was  made  whole,  and  took  up  his 
bed,  and  walked. 


[Then  follows  a  colloquy  con- 
cerning the  sabbath,  verses  10  to 
16;  varying  in  detail  from  that  in 
the  other  gospel,  and  consider- 
ably longer.] 


HEALING  OF  THE  SERVANT  OF 
CENTURIO,  OR  THE  SERVANT  OF  THE  CENTURION. 

The  comparison  will  be   made   with   Luke ;  the 
account  in  that  gospel  being  more  nearly   parallel. 
In  Matthew,  the  narrative  is  somewhat  shorter,  but 
Still  it  is  twice  as  long  as  in  the  Acts  of  Pilate. 
Acts  of  Pilate,  ch.  8.  Luke,  ch.  7. 

After  this  a  certain  person  Now,  when,  (etc.),  he  entered 
whose  name  was  Centurio,  said:       into  Capernaum. 

I  saw  Jesus  at  Capernaum,  and  f  And  a  centurion's  servant, 
I  entreated  him,  saying:  who  was  dear  unto  bim,  was  sick, 

and  ready  to  die. 

3.  And  when  he  heard  of  Jesus, 
he  sent  unto  him  the  elders  of  the 
Jews,  beseeching  him  that  he 
would  come  and  heal  his  servant. 

4.  And  when  they  came  to  Jesus 
they  besought  him  instantly;  say- 
ing that  he  was  worthy,  for  whom 
he  should  do  this. 


Lord,  my  servant  lieth  at  home,  a 
paralytic. 

And  Jesus  said  to  me,  I  will 
come  and  cure  him.    But  I  said. 


220         THIRD   PERIOD — A.  D.   120  TO  A.  D.  130. 


Acts  of  Pilate,  ch.  8. 


Lord,  I  am  not  worthy,  that 
thou   shouldst   come  under  my 


roof;  But  only  speak  the  word, 
and  my  servant  shall  be  healed. 


And  Jesus  said  unto  me.  Go 
thy  way;  and  as  thou  hast  be- 
lieved, so  be  it  done  unto  thee. 

And  the  servant  was  healed, 
from  that  same  hour. 


Luke,  ch.  7. 

5.  For  he  loveth  our  nation,  and 
he  hath  built  us  a  synagogue. 

6.  Then  Jesus  went  with  them. 
And  when  he  was  not  far  from 
the  house,  the  centurion  sent 
friends  unto  him,  saying  unto 
him,  Lord,  trouble  not  thyself,  for 
I  am  not  worthy  that  thou 
shouldst  enter  under  my  roof. 

7.  Wherefore  neither  thought  I 
myself  worthy  to  come  unto  thee: 
but  say  in  a  word,  and  my  servant 
shall  be  healed. 

8.  For  I  also  am  a  man  set  under 
authority,  having  under  me  sold- 
iers; and  I  say  unto  one,  Go,  and 
he  goeth;  and  to  another,  Come, 
and  he  cometh;  and  to  my  serv- 
ant, Do  this,  and  he  doeth  (it.) 

9.  When  Jesus  heard  these 
things,  he  marveled  at  him,  and 
turned  him  about,  and  said 
unto  the  people  that  followed 
him,  I  say  unto  you,  I  have  not 
found  so  great  faith,  no,  not  in 
Israel. 

10.  And  they  that  were  sent, 
returning  to  the  house,  found  the 
servant  whole,  that  had  been  sick. 


Here  the  account  in  Luke  is  nearly  three  times 
as  long  as  that  in  the  other  gospel. 

It  is  manifest,  also,  that  one  of  the  historians 
made  a  mistake  in  the  person  upon  whose  servant 
the  miracle  was  performed  ;  a  mistake  arising  from 
the  use  of  the  word  Centurio,  or  centurion. 

In  which  gospel  was  the  mistake  probably  made  ? 

If  the  Acts  of  Pilate  was  written  last,  and  the 
author  had  at  first  mistaken  the  word  centurion  for 
the  name  of  the  person,  he  would,  as  he  proceeded 
with  the  narrative,  discover  his  mistake,  by  notic- 
ing the  character  of  the  person,  and  his  military 


THE   ACTS    OF   PILATE. 


221 


position,  as  a  commander  of  men.  On  the  other 
hand,  if  Luke  was  last  written,  it  would  be  very- 
natural  for  the  author  to  suppose,  inasmuch  as 
Centurio  was  an  unsual  name,  that  centurion  was 
intended.  And  having  once  made  the  change, 
either  by  mistake  or  otherwise,  he  would  naturally, 
in  the  usual  process  of  interpolation,  make  addi- 
tions to  the  narrative,  illustrative  of  the  peculiar 
position  occupied  by  the  person  upon  whom  the 
miracle  was  wrought,  and  of  the  willingness  of 
Jesus  to  cure  Gentiles  as  well  as  Jews. 


THE    HEALING   OF   VERONICA. 


Acts  of  Pilate,  ch.  7. 

And  a  certain  woman,  Veron- 
ica by  name,  said: 

1  was  flowing  with  blood  for 
twelve  years;  and  I  touched  the 
fringe  of  his  garment,  and  imme- 
diately the  flowing  of  my  blood 
stopped. 

(Note.  The  name  of  the  woman 
is  not  given  in  the  first  Greek 
form  of  the  Acts  of  Pilate,  as 
published  in  the  Ante-Nicene 
Christian  Library,  vol.  16,  pp.  125 
to  148.) 


Luke,  8.  43  to  48.  (Shortest  form.) 

43.  And  a  woman  having  an 
issue  of  blood  twelve  years,  who 
had  spent  all  her  living  upon  phy- 
sicans,  neither  could  be  healed 
by  any, 

44.  Came  behind  him,  and 
touched  the  border  of  his  gar- 
ment: and  immediately  her  issue 
of  blood  stanched. 

(Then  follow  four  verses,  giving 
a  conversation  concerning  the 
matter,  between  Jesus,  the  people 
and  the  woman.) 


According  to  Eusebius,  this  woman  erected  a 
statue  to  the  honor  of  Christ,  on  account  of  the 
miracle.^ 

The  historian  says,  the  woman  lived  at  Cassarea 
Philippi ;  that  her  house  was  to  be  seen  in  his  time, 
and  several  monuments  of  the  miracle.  That  near 
her  house  was  a  brazen  statue  of  the  woman,  fixed 
on  a  pedestal  of  stone,  in  the  posture  of  a  suppliant, 

(i,)    Ecclesiastical  History,    7.  18. 
/ 


222         THIRD    PERIOD A.  D.   120  TO  A.  D.   130. 

on  bended  knees,  with  outstretched  hands.  Oppo- 
site to  it,  made  of  the  same  metal,  was  the  statue 
of  a  man,  in  a  standing  posture,  with  a  cloak  over 
his  shoulders  and  stretching  forth  his  hand  to  the 
woman.  At  the  foot  of  this  statue,  at  the  very 
base  of  the  column,  grew  a  certain  unknown  herb, 
which,  growing  up  to  the  hem  of  the  garment,  was 
a  present  remedy,  so  said  Eusebius,  for  all  sorts  of 
distempers.  This  statue  was  said  to  belike  Christ. 
''It  continued,"  says  Eusebius,  ''to  my  time,  and  I 
went  to  that  city,  and  saw  it  myself." 

Sozomen,  the  historian,  [A  D.  439],  mentions 
the  same  story,  and  says  that  Julian  the  apostate 
took  down  the  statue,  and  placed  his  own  in  the 
room  of  it.  He  adds,  that  a  fire  from  heaven  smote 
the  statue  erected  by  Julian,  and  took  off  the  head 
and  neck,  and  fixed  it  in  the  earth  ;  where  it  con- 
tinued to  his  day,  looking  black,  as  if  it  had  been 
burnt  by  lightning.^ 

The  statue  is  also  mentioned  by  the  historian 
Cassiodorus,  [A.  D.550],  by  Theophylact,  Epi- 
phanius  and  Nicephorus.  Also  by  Asterius,  a 
writer  of  the  fourth  century,  who  says  it  was  re- 
moved by  the  Emperor  Maximus.^ 

Luebke,  who  was  unacquainted  with  this  tradi- 
tion, or  did  not  give  credit  to  it,  speaks  of  the  first 
statue  of  Christ,  as  having  been  erected  by  Alex- 
ander Severus.2 

(i.)    Sozomen's  Ecc.  Hist.  5.  21. 

(2.)    See  Photius,  Bib.  Cod.  272,  p.  1507. 

(3.)    History  of  Art,  vol.  i,  3d  Ed.  p.  306. 


THE   ACTS   OF   PILATE. 


223 


It  is  said,  also,  that  the  second  picture  of  Christ 
ever  taken,  (the  first  being  the  one  sent  by  him  to 
Abgarus,  King  of  Edessa),  was  stamped  or  im- 
pressed upon  the  handkerchief  of  Veronica.  That 
when  Jesus  was  led  to  his  crucifixion,  Veronica, 
who  followed  him,  put  a  handkerchief  to  his  face, 
on  which  Christ  impressed  his  picture.  This  is 
attested  by  Methodius ,  Bishop  of  Tyre,  [A.  D.  300] , 
Constantius  Porphyrogenitus,  and  others.^ 

CURING   BLIND   BARTIMEUS. 


Acts  of  Pilate,  ch.  6. 
And  a  certain  other  Jew,  rising 

up,  said:  I  was  blind;  could  hear 
sounds,  but  could  see  no  one. 

And  as  Jesus  was  going  along, 
I  heard  the  multitude  passing  by, 
and  I  asked  what  was  there? 
They  told  me  that  Jesus  was 
passing  by.  Then  I  cried  out, 
saying:  Jesus,  Son  of  David,  have 
mercy  on  me. 


And   he,   standing  still,  com- 
manded me  to  be  brought  to  him. 


and  said  to  me,  What  wilt  thou  ? 
I  said,  Lord,  that  I  may  receive 
my  sight. 


Luke,  18.  35  to  43. 

35.  And  it  came  to  pass,  that 
as  he  was  come  nigh  unto  Jericho, 
a  certain  blind  man  sat  by  the 
way-side,  begging: 

36.  And  hearing  the  multitude 
pass  by,  he  asked  what  it  meant. 

37.  And  they  told  him  that 
Jesus  of  Nazareth  passed  by. 

38.  And  he  cried,  saying:  Jesus, 
thou  Son  of  David,  have  mercy 
on  me. 

39.  And  they  who  went  before, 
rebuked  him,  that  he  should  hold 
his  peace;  but  he  cried  so  much 
the  more,  (Thou)  Son  of  David, 
have  mercy  on  me. 

40.  And  Jesus  stood,  and  com- 
manded him  to  be  brought  unto 
him;  and  when  he  was  come 
near,  he  asked  him, 

41.  Saying:  What  wilt  thou  that 
I  shall  do  unto  thee?  And  he 
said.  Lord,  that  I  may  receive  my 
sight. 


(i.)    See  Durant,  de  Retib.  Cath.  Eccles.  1.  i,  c.  5: 

"Altera  Christi  imago  sudario  Veronicae  irapressa  fuit:  cum  enim  Cbristus  ad  cruci- 
figedum  duceretur,  Veronica,  quae  Christum  sequebatur,  faciei  sudariura,  admovit,  in 
quo  Christi  effigiem,  expressam  retulit.    Hujus  rei,  auctores  sunt  Methodius,"  etc, 

Durant  also  refers  to  the  image  of  Christ  erected  by  the  woman  cured  of  the  flowing 
of  blood. 


224         THIRD    PERIOD A.  D.   120  TO  A.  D.   130. 


Acts  of  Pilate,  ch.  6. 

And  he  said  to  me,  Receive  thy 
sight. 

And  immediately  I  saw,  and 
followed  him,  rejoicing  and  giv- 
ing thanks. 


Luke,  18.  35  to  43. 

42.  And  Jesus  said  unto  him. 
Receive  thy  sight;  thy  faith  hath, 
saved  thee. 

43.  And  immediately  he  receiv- 
ed his  sight,  and  followed  him, 
glorifying  God;  and  all  the  people, 
when  they  saw  (it),  gave  praise 
unto  God. 


The  author  of  Matthew  has  two  blind  men  ;  and 
as  Schleiermacher  observes,  has  a  habit  of  duplicat- 
ing, in  such  cases. 

THE   RAISING   OF   LAZARUS. 

Acts  of  Pilate,  ch,  8.  Gospel  of  John. 


But  others  said  to  Pilate,  that 
he  raised  Lazarus  from  the  dead, 
after  he  had  been  four  days  in 
his  grave. 


The  reader  is  familiar  with  the 
long  account  of  this  miracle,  con- 
tained in  the  llth  chapter  of 
John,  consisting  of  44  verses. 


The  foregoing  are  all  of  the  gospel  miracles 
which  are  related  in  the  Acts  of  Pilate.  The  result 
of  the  comparison  may  be  stated  thus  : 

In  every  instance,  the  account  in  the  Acts  of  Pilate  is  shorter  than 
the  shortest  narrative  in  the  canonical  gospels. 

In  view  of  the  practice  of  interpolation,  which 
prevailed  so  extensively  in  the  second  century,  it 
is  for  the  reader  to  judge  which  was  last  written. 


THE   CRUCIFIXION   OF   JESUS. 

The  account  of  the  crucifixion,  as  given  in  the 
Acts  of  Pilate,  is  undoubtedly  the  nearest  historical 
of  any  religious  writings  of  the  second  century.  As 
everything  connected  with  this  event  is  of  absorb- 
ing interest,  the  subject  cannot  be  approached  with 
indifference. 


THE    ACTS    OF    PILATE.  225 

Bishop  Ellicott,  in  an  able  Essay  on  the  Apocry- 
phal Gospels,  published  in  the  Cambridge  Essays 
for  1856,  admits  that  this  account  was  used  by  the 
earlier  fathers. 

To  show  the  value   of  this  testimony,   we  will 

quote  from  his  prefatory  remarks  the  contemptuous 

language  which  he  employs,  when  speaking  of  the 

apocryphal  gospels  as  a  class  : 

"Their  real  demerits,  their  mendacities,  their  absurdities,  their 
coarsenesses,  the  barbarities  of  their  style,  and  the  inconsequence  of 
their  narratives,  have  never  been  excused  or  condoned.  It  would  be 
hard  to  find  any  competent  writer,  in  any  age  of  the  church,  who  has 
been  beguiled  into  saying  anything  civil  or  commendatory." 

And  yet  the  writer  who  could  not  refrain  from 
expressing  himself  thus  strongly  toward  these  un- 
fortunate, bantling  gospels,  when  he  comes  to  con- 
sider the  Acts  of  Pilate,  feels  compelled  to  speak  in 
a  more  respectful  manner.  In  commencing,  he 
says : 

"We  pass  onward  to  a  very  important  document,  apparently  of  a 
very  early  date,  the  first  part  of  the  Gospel  of  Nicodemus,  or,  as  it  is 
commonly  called,  the  Acta  Pilati. 

"The  question  of  real  interest  is  this. 

"Whether  the  present  Acta  Pilati  are  substantially  the  same  with 
the  very  ancient  document,  referred  to  with  such  respect  by  Justin 
Martyr,  Tertullian,  and  other  early  and  reputable  writers.  It  need 
scarcely  be  said  that  these  ancient  acts  are  not  the  real,  judiciary  acts 
of  Pilate.  The  Acta  noticed  by  Tertullian,  was  probably  an  account 
of  our  Savior's  condemnation,  written  by  some  early  Jewish-Christ- 
ian, and  derived  from  eye-witnesses,  or  from  important  oral  traditions, 
which,  in  so  short  a  time,  and  on  such  an  event,  could  not  have 
become  seriously  erroneous." 

After  Stating  that  it  would  be  liable  to  changes 
and  interpolations,  and  that  there  is  reason  to  think 
the  apocryphal  Acts  of  Pilate  was  one  of  the  inter- 
polated manuscripts,  he  says : 


226  THIRD  PERIOD — A.  D.   120  tO  A.  D.  130. 

"When,  however,  it  is  remembered  that  the  quotations  made  by 
Tertullian  and  others  from  the  ancient  Acta,  are  all  found  in  the  pre- 
sent Acta,  it  seems  fair  to  conclude,  especially  from  the  nature  and 
length  of  the  composition,  that  these  changes  or  interpolations  have 
not  been  very  serious,  and  that  we  have,  in  this  first  part  of  this  Gos- 
pel of  Nicodemus,  substantially,  the  very  ancient  and  important  Acta 
Pilati,  of  the  second  century." 

Again:  "If  we  strip  off  the  obviously  fabulous,  it  does  seem  that 
the  writer  has  related  some  portions  of  the  trial  in  a  manner  so  very 
probable  and  plausible,  that  we  may  well  pause  before  we  sweep 
away  the  whole  as  a  mere  party  fiction.  There  is  something  very 
natural  in  the  way  in  which  the  Jews  heap  up  indiscriminate  accusa- 
tion; there  is  an  eager  ferocity  on  their  part,  met  by  a  steady  and 
almost  indignant  scorn  on  the  part  of  the  governor,  that  seems,  at  any 
rate,  very  happily  depicted.  The  desire  of  the  Jews,  not  only  that 
Christ  should  die,  but  that  he  should  be  crucified,  that  he  should  die 
the  death  of  a  malefactor, — is  brought  out  very  distinctly. 

"There  are  minor  incidents, —  the  weeping  populace  —  the  appear- 
ance of  witnesses  in  favor  of  the  accused  (though  here  there  is  evi- 
dently much  interpolated)  —  the  steady  defense  of  Nicodemus  —  the 
persecution  of  the  pious  Joseph— the  cloth  wound  round  the  crucified 
Savior— the  crown  of  thorns  still  retained  on  the  brow  —  the  account 
given  by  the  centurion  to  Pilate,  and  the  distress  of  that  unjust  man 
and  his  wife, —  which  all  tend  to  make  us  regard  these  interpolated, 
but  still  very  ancient  records,  with  a  greater  interest  than  we  can  feel 
for  any  other  member  of  the  apocryphal  family." 

After  SO  respectable  a  testimony  for  this  gospel, 
from  one  who  cannot  be  accused  of  any  prejudice 
in  its  favor,  we  proceed  to  contrast  its  narrative  of 
the  crucifixion  and  resurrection  of  Jesus,  with  the 
parallel  accounts  in  the  canonical  gospels ; 

THE  PROPOSAL  TO  RELEASE  A  PRISONER  o 

This  account  is  given  in  all  four  of  the  canonical 

gospels.  The  narrative  is,  however,  so  divergent, 
that  it  can  scarcely  be  considered  parallel,  except 
in  Mark  and  Matthew.  Of  these,  the  comparison 
will  be  made  with  the  shorter  form : 


THE   ACTS    OF   PILATE. 


227 


Acts  of  Pilate,  ch.  9. 

Pilate,  again  calling  the  multi- 
tude, said  to  them,  Since  there  is 
a  custom  among  you,  on  the  day 
of  passover,  that  I  should  release 
to  you  one  that  is  bound;  I  have 
a  noted  murderer,  called  Barab- 
bas,  also  Jesus  who  is  called 
Christ;  in  whom  I  find  no  cause 
of  death. 


Matthew,  27.    15  to  23. 

15.  Now  at  (that)  feast,  the  gov- 
ernor was  wont  to  release  unto  the 
people  a  prisoner,  whom  they 
would. 

16.  And  they  had  then  a  notable 
prisoner,  called  Barabbas. 

17.  Therefore,  when  they  were 
gathered  together,  Pilate  said 
unto  them.  Whom  will  ye  that  I 
release  unto  you  ?  Barabbas,  or 
Jesus  who  is  called  Christ? 

18.  For  he  knew  that  for  envy 
they  had  delivered  him. 

19.  [Omitted.  Parallel  in  an- 
other part  of  the  Acts  of  Pilate.] 

20.  But  the  chief  priests  and 
elders  persuaded  the  multitude, 
that  they  should  ask  Barabbas, 
and  destroy  Jesus. 

21.  The  governor  answered  and 
said  unto  them,  Whether  of  the 
twain  will  ye  that  I  release  unto 
you  ?    Thay  said,  Barabbas. 

22.  Pilate  saith  unto  them, 
What  shall  I  do  then  with  Jesus 
who  is  called  Christ?  (They)  all 
say  unto  him,  Let  him  be  cruci- 
fied. 

23.  And  the  governor  said. 
Why,  what  evil  hath  he  done? 
But  they  cried  out  the  more,  say- 
ing :    Let  him  be  crucified. 

The  foregoing  accounts  are  closely  parallel.  But 
the  canonical  gospel  exhibits  considerable  accretion. 
There  is  some  amplification  of  language,  and  the  in- 
troduction of  the  dream  of  the  wife  of  Pilate. 

PILATE  WASHING  HIS  HANDS  OF  THE  BLOOD  OF  JESUS. 


Which,  therefore,  of  these  two 
do  you  wish  to  have  released? 
They  all  cried  out,  saying,  Re- 
lease unto  us  Barabbas. 

Pilate  saith  unto  them,  What 
then  shall  I  do  with  Jesus  who  is 
called  Christ?  They  all  say  unto 
him.  Let  him  be  crucified. 


Acts  of  Pilate,  ch.  9. 


Then  Pilate,  taking  water, 
washed  his  hands  before  the  peo- 
ple, saying: 

I  am  innocent  of  the  blood  of 
this  just  person;  see  ye  to  it. 

The  Jews  answered,  saying: 

His  blood  be  upon  us,  and  upon 
our  children. 


Matthew,  ch.  27. 

24.  When  Pilate  gaw  that  he 
could  prevail  nothing,  but  (that) 
rather  a  tumult  was  made,  he 
took  water,  and  washed  (his) 
hands  before  the  multitude,  say- 
ing: I  am  innocent  of  the  blood 
of  this  just  person;  see  ye  (to  it). 

25.  Then  answered  all  the  peo- 
ple, and  said.  His  blood  (be)  ou 
us,  and  on  our  children. 


228         THIRD    PERIOD A.  D.    120  TO  A.    D.  130. 

Not  in  either  of  the  other  gospels. 

In  the  Acts  of  Pilate,  Jesus  is  now  sentenced,  as 
follows : 

"Then  Pilate  commanded  Jesus  to  be  brought  before  him,  and 
spake  to  him  the  following  words: 

'"Thy  own  nation  hath  charged  thee,  as  making  thyself  a  king. 
Wherefore,  I,  Herod,  sentence  thee  to  be  whipped,  according  to  the  laws 
of  former  governors;  and  that  thou  be  first  bound,  then  hanged  upon 
a  cross,  in  that  place  where  thou  art  now  a  prisoner;  and  also  two 
criminals  with  thee;  whose  names  are  Demas  and  Gestas.'" 


JESUS    TAKEN   TO    EXECUTION. 

As  the  account  is  less  connected  in  the  canonical 
gospels,  we  shall  be  obliged  here,  in  order  to  pre- 
serve the  parallel,  to  put  several  passages  together : 
Acts  of  Pilate,  ch.  10.  Matthew,  ch.  27. 

Then  Jesus  went  out  of  the 
hall,  and  the  two  thieves  with 
him.  And  when  they  were  come 
to  the  place  which  is  called  Gol- 
gotha, they  stripped  him  of  his 
raiment,  and  girt  him  about  with 


a  linen  cloth,  and  put  a  crown  of 
thorns  upon  his  head,  and  put  a 
reed  in  his  hand. 


26.  And  ...  he  delivered  him 
to  be  crucified. 

33.  When  they  were  come  unto 
a  place  called  Golgotha,  that  is  to 
say,  a  place  of  a  skull, 

28.  They  stripped  him,  and  put 
on  him  a  scarlet  robe, 

29.  And  when  they  had  platted 
a  crown  of  thorns,  they  put  (it) 
upon  his  head,  and  a  reed  in  his 
right  hand. 


PRAYING    FOR    HIS    ENEMIES. 
Acts  of  Pilate,  ch.  10.  Luke,  23.  34. 


But  Jesus  said.  My  Father,  for- 
give them;  for  they  know  not 
what  they  do. 


Then  said  Jesus,  Father,  for- 
give them;  for  they  know  not 
what  they  do. 


HIS  GARMENTS  ARE  DIVIDED. 
Acts  of  Pilate,  ch.  10.  Mark,  15.  24. 


And  they  divided  his  garments, 
and  upon  his  vesture  they  cast 
lots. 


And  when  they  had  crucified 
him,  they  parted  his  garments, 
casting  lots  upon  them,  what 
every  man  should  take. 


THE   ACTS    OF   PILATE. 


229 


Matthew,  27.  35. 

And  parted  his  garments,  cast- 
ing lots;  that  it  might  be  fulfilled 
which  was  spoken  by  the  prophet: 
They  parted  my  garments  among 
them,  and  upon  my  vesture  did 
they  cast  lots. 

Luke,  23.  34. 

And  they  parted  his  raiment, 
and  cast  lots. 

The  law  of  accretion  is  well  illustrated  here,  by 
comparing  the  short  statements  in  Luke  and  the 
Acts  of  Pilate,  on  the  one  hand,  with  Mark  and 
Matthew  on  the  other.  Luke  being  a  compilation, 
this  portion  of  it  is  probably  from  a  manuscript 
older,  even,  than  the  Acts  of  Pilate. 

In  John,  the  account  is  extended,  with  the 
additional  statement,  that  the"  garments  were 
divided  into  four  parts,  to  every  soldier  a  part,  and 
that  lots  were  cast  for  the  coat,  which  was  without 
seam. 

MOCKED  BY  THE  CHIEF  PRIESTS  AND  SOLDIERS. 


Acts  of  Pilate,  ch.  10. 

The  people  in  the  mean  time 
stood  by,  and  the  chief  priests 
and  elders  of  the  Jews  mocked 
him,  saying: 


He  saved  others,  let  him  now 
save  himself  if  he  can;  if  he  be 
the  Son  of  God,  let  him  now  come 
down  from  the  cross. 


The  soldiers  also  mocked  him, 
and  taking  vinegar  and  gall, 
offered  it  to  him  to  drink,  and 
said  to  him:  If  thou  art  King  of 
the  Jews,  deliver  thyself. 


Mark,  15.  29  to  32,  36. 

29.  And  they  that  passed  by 
railed  on  him,  wagging  their 
heads,  and  saying:  Ah,  thou  that 
destroyest  the  temple,  and  build- 
est  (it)  in  three  days, 

30.  Save  thyself,  and  come 
down  from  the  cross. 

31.  Likewise,  also,  the  chief 
priests,  mocking,  said  among 
themselves,  with  the  scribes.  He 
saved  others,  himself  he  cannot 
save. 

32.  Let  Christ,  the  King  of  Is- 
rael, descend  now  from  the  cross, 
that  we  may  see  and  believe. 

36.  And  one  ran  and  filled  a 
sponge  full  of  vinegar,  and  put 
(it)  on  a  reed,  and  gave  him  to 
drink. 


230  THIRD  PERIOD A.  D.    120  tO  A.   D.   130. 


JESUS    PIERCED    IN    THE    SIDE. 
Acts  of  Pilate,  ch.  10.  John,  19.  34. 


Longinus,  a  soldier,  taking  a 
spear,  pierced  his  side;  and  di- 
rectly, there  came  forth  blood 
and  water. 


But  one  of  the  soldiers  with  a 
spear  pierced  his  side,  and  forth- 
with there  came  out  blood  and 
water. 


THE    TITLE    UPON   THE    CROSS. 


Acts  of  Pilate,  ch.  10. 

And  Pilate  wrote  a  title  upon 
the  cross,  in  Hebrew,  Latin  and 
Greek  letters,  to  wit: 

"This  is  the  King  of  the 
Jews." 


John,  19.'  19,  20. 


19.  And  Pilate  wrote  a  title 
and  put  (it)  on  the  cross.  And 
the  writing  was, 

"Jesus  of  Nazareth,  the 
King  of  the  Jews." 

20.  This  title  then  read  many 
of  the  Jews:  for  the  place  where 
Jesus  was  crucified,  was  nigh  to 
the  city:  and  it  was  written  in  He- 
brew, (and)  Greek,  (and)  Latin. 

In  the  synoptic  gospels,  it  is  not  stated  who  wrote 
the  title.  In  Luke,  it  is  ''This  is  the  King  of  the 
Jews."  In  Mark,  ''The  King  of  the  Jews."  In 
Matthew,  "This  is  Jesus,  the  King  of  the  Jews." 
In  Luke,  it  is  stated  to  have  been  in  Greek,  Latin 
and  Hebrew. 


THE    THIEVES    ON  THE  CROSS. 


Acts  of  Pilate,  ch.  10. 

But  one  of  the  two  thieves  who 
were  crucified  with  Jesus,  whose 
name  was  Gestas,  said  to  Jesus, 
If  thou  art  the  Christ,  deliver  thy- 
self and  us. 

But  the  thief  who  was  crucified 
on  the  right  hand,  whose  name 
was  Demas,  answering,  rebuked 
him,  and  said: 

Dost  not  thou,  who  art  con- 
demned to  this  punishment,  fear 
God?  We,  indeed,  justly  and 
rightly,  according  to  what  we 
have  done,  receive  our  reward. 
But  this  Jesus,  what  evil  hath  he 
done  ? 


Luke,  23.  39  to  43. 

39.  And  one  of  the  malefactors 
who  were  hanged,  railed  on  him, 
saying:  If  thou  be  Christ,  save 
thyself  and  us. 

40.  But  the  other  answering  re- 
buked him,  saying:  Dost  thou 
not  fear  God.  seeing  thou  art  in 
the  same  condemnation  ? 


41.  And  we  indeed  justly;  for 
we  receive  the  due  reward  of  our 
deeds:  but  this  man  hath  done 
nothing  amiss. 


THE    ACTS    OF    PILATE.  231 

Acts  of  Pilate,  ch.  10.  Luke,  23.  39  to  43. 


After  this,  groaning,  he  said  to 
Jesus,  Lord,  remember  me  when 
thou  comest  into  thy  kingdom. 

Jesus,  answering,  said  unto  him, 
Verily  I  say  unto  thee,  to-day 
Shalt  thou  be  with  me  in  para- 
dise. 


42.  And  he  said  unto  Jesus, 
Lord,  remember  me  when  thou 
comest  into  thy  kingdom. 

43.  And  Jesus  said  unto  him. 
Verily  I  say  unto  thee,  to-day 
Shalt  thou  be  with  me  in  paradise. 


The  account  in  the  compilation  of  Luke,  is  the 
shortest,  and  indicates  a  manuscript  of  greater  anti- 
quity than  the  Acts  of  Pilate.  The  accretion  is  in 
the  latter  gospel,  which  gives  as  additional  circum- 
stances, the  names  of  the  thieves,  the  crucifixion  of 
Demas  on  the  right  hand  and  Gestas  on  the  left  hand 
of  Jesus,  and  the  groaning  of  Demas,  before  making 
his  dying  request. 

In  Mark  and  Matthew,  both  of  the  thieves  revile 
Jesus. 

Attention  might  here  be  called  to  the  fact,  that 
while  there  are  older  manuscripts  concerning  the  cru- 
cifixion, etc. ,  which  found  their  way  into  the  Gospel 
of  Luke ,  the  case  is  different  with  the  miracles.  The 
shortest,  and,  as  there  is  reason  to  believe,  the  ear- 
liest accounts  of  these,  are  in  the  Acts  of  Pilate. 


THE  DARKNESS  AT  THE  CRUCIFIXION. 
Acts  of  Pilate,  ch.  11. 


And  it  was  about  the  sixth 
hour;  and  there  was  darkness 
over  the  whole  earth  until  the 
ninth  hour.  And  while  the  sun 
was  eclipsed,  etc. 


Luke,  23.  44,  45. 

44.  And  it  was  about  the  sixth 
hour,  and  there  was  a  darkness 
over  all  the  earth,  xmtil  the  ninth 
hour. 

45.  And  the  sun  was  darkened, 
etc. 


In  Mark  and  Matthew,  it  is   stated,  "There  was 
darkness  over  all  the  land,  until  the  ninth  hour." 


232         THIRD    PERIOD A.  D.    120  TO  A.  D.    130. 


RENDING  OF  THE  VAIL  OF  THE  TEMPLE. 


Acts  of  Pilate,  ch.  11, 

Behold,  the  vail  of  the  temple 
was  rent  from  the  top  to  the  bot- 
tom; and  the  rocks  also  were 
rent. 


Matthew,  27.  51. 

And  behold,  the  vail  of  the 
temple  was  rent  in  twain  from 
the  top  to  the  bottom;  and  the 
earth  did  quake,  and  the  rocks 
rent. 


In  Matthew,  there  is  the  work  of  a  later  hand, 
which  interpolated  the  earthquake.  In  Luke  and 
Mark,  there  is  only  the  rending  of  the  vail. 


RISING    OP    THE     SAINTS. 


Acts  of  Pilate,  ch.  11.  Matthew,  27.  52, 53. 

And  the  graves  opened,  and  52.  And  the  graves  were  open- 
many  bodies  of  saints  who  slept,  ed;  and  many  bodies  of  the  saints 
arose.  who  slept,  arose, 

53,  And  came  out  of  the  graves 
after  his  resurrection,  and  went 
into  the  holy  city,  and  appeared 
unto  many. 

No  such  account  in  any  of  the  other  gospels. 
The  interpolation  by  the  author  of  Matthew,  of  the 
Acts  of  Pilate  or  of  some  common  manuscript,  is 
manifest.  The  whole  of  the  53d  verse  is  accretion  ; 
and  by  a  strange  anachronism,  though  the  author 
of  Matthew  has  the  graves  opened  by  the  earth- 
quake, at  the  time  of  the  crucifixion,  and  mani- 
festly intends  to  represent  their  inhabitants  as 
coming  forth  in  consequence  of  that  event,  they  do 
not  arise  until  several  days  afterward. 

Michaelis,  Farrar,  Dean  Milman  and  others  at- 
tribute this  scene  to  the  excited  imaginations  of 
some  of  the  disciples. 


THE    ACTS    OP    PILATE. 


233 


THE  DYING  WORDS,  AND  DEATH  OF  JESUS. 
Acts  of  Pilate,  ch.  11.  Mark,  15.  34. 


And  about  the  ninth  hour,  Jesus 
cried  out  with  a  loud  voice,  Heli, 
Heli,  lama,  zabathani?  Which  in- 
terpreted, is,  My  God,  my  God, 
why  hast  thou  forsaken  me  ? 


And  after  these  things,  Jesus 
said,  Father,  into  thy  hands  I 
commend  my  spirit.  And  having 
said  this,  he  gave  up  the  ghost. 


And  at  the  ninth  hour,  Jesus 
cried  with  a  loud  voice,  saying: 
Eloi,  Eloi,  lama  sabachthani  V 
Which  is,  being  interpreted,  My 
God,  my  God,  why  hast  thou  for- 
saken me  ? 

Luke,  23.  4G. 

And  when  Jesus  had  cried  with 
a  loud  voice,  he  said.  Father,  into 
thy  hands  I  commend  my  spirit; 
and  having  said  thus,  he  gave  up 
the  ghost. 


SCENES  AT  THE  CROSS  AFTERWARD. 


Acts  of  Pilate,  ch.  11. 

The  centurion,  when  he  saw 
that  Jesus,  crying  out,  thus  gave 
up  the  ghost,  glorified  God,  and 
said: 

Of  a  truth,  this  was  a  just  man. 

And  all  the  people  who  stood 
by,  were  accordingly  troubled  at 
the  sight,  and  reflecting  upon 
what  had  passed,  smote  upon 
their  breasts,  and  returned  to  the 
city  of  Jerusalem. 


Luke,  23.  47,  48. 

47.  Now  when  the  centurion 
saw  what  was  done,  he  glorified 
God,  saying:  Certainly  this  was 
a  righteous  man. 

48.  And  all  the  people  that  came 
together  to  that  sight,  beholding 
the  things  which  were  done,  smote 
their  breasts,  and  returned. 


In  one  of  the  canonical  gospels,  the  centurion  is 
made  to  say,  ** Truly  this  was  the  Son  of  God;" 
and  in  another,  "Truly  this  man  was  the  Son  of 
God." 

THE  WOMEN  AT  THE  CRUCIFIXION. 
Acts  of  Pilate,  ch.  11.  Luke,  23,  49. 


But  all  his  acquaintances  stood 
at  a  distance,  as  also  the  women 
who  had  followed  him  from  Gali- 
lee; beholding  these  things. 


And  all  his  acquaintance,  and 
the  women  who  followed  him 
from  Galilee,  stood  afar  off,  be- 
holding these  things. 


JOSEPH  OF  ARIMATHEA. 
Acts  of  Pilate,  ch.  11.  John,  19.  38. 


And,  behold,  a  certain  man  of 
Arimathea,  named  Joseph,  who 


And  after  this,  Joseph  of  Ar« 
imathea,  being  a  disciple  of  Jesus, 


234         THIRD    PERIOD — A.  D.  120  TO  A.  D.  130. 


Acts  or  Pilate,  ch.  11. 

also  was  a  disciple  of  Jesus,  but 
secretly  for  fear  of  the  Jews,  came 
to  the  governor,  and  entreated 
the  governor,  that  he  would  per- 
mit him  to  take  the  body  of  Jesus 
from  the  cross.  And  the  gov- 
ernor permitted  it. 


John,  19.  38. 

(but  secretly  for  fear  of  the  Jews> 
besought  Pilate,  that  he  might 

take  away  the  body  of  Jesus;  and 
Pilate  gave  (him)  leave. 

[Longer  accounts  in  Luke  and 
Mark.] 


THE  BURIAL  OF  JESUS. 


Acts  of  Pilate,  ch.  11. 
And  Nicodemus  came,  bringing 

with  him  a  mixture  of  myrrh  and 
aloes,  about  a  hundred  pound 
weight. 

And  with  tears,  they  took  down 
Jesus  from  the  cross,  and  bound 
him  in  linen  clothes,  with  spices, 
according  to  the  custom  of  bury- 
ing among  the  Jews,  and  placed 
him  in  a  new  tomb,  which  Joseph 
had  built  and  caused  to  be  cut 
out  of  a  rock;  in  which  no  man 

had  yet  been   placed;  and  they 


rolled  a  great  stone  to  the  door  of 
the  sepiUcher. 


John,  19.  39  to  41. 

39.  And  there  came  also  Nico- 
demus, (who,  at  the  first,  came  to 
Jesus  by  night),  and  brought  a 
mixture  of  myrrh  and  aloes, about 
a  hundred  pounds  (weight.) 

40.  Then  took  they  the  body  of 
Jesus,  and  wound  it  in  linen 
clothes,  with  the  spices,  as  the 
manner  of  the  Jews  is  to  bury. 

41.  Now,  in  the  place  where  he 
was  crucified,  there  was  a  garden; 

and  in  the  garden  anew  sepulcher 
wherein  was  never  man  yet  laid. 

42.  There  laid  they  Jesus,  there- 
fore, because  of  the  Jews'  prep- 
aration (day);  for  the  sepulcher 
was  nigh  at  hand. 

Matthew,  27.  60. 

And  he  rolled  a  great  stone  to 
the  door  of  the  sepulcher,  and  de- 
parted. 


THE  RESURRECTION  OF  JESUS. 


Acts  of  Pilate,  ch.  13. 

And  while  they  (the  priests  and 
rulers  of  the  Jews  assembled) 
were  all  wondering  (at  the  mirac- 
ulous escape  of  Joseph),  behold, 
one  of  the  soldiers  who  were 
guarding  the  sepulcher  (of  Jesus), 
spake  in  the  synagogue,  and  said: 

While  we  were  guarding  the 
sepulcher  of  Jesus,  there  was  an 
earthquake;  and  we  saw  an  angel 
of  God,  who  rolled  away  the  stone 
from  the  sepulcher,  and  sat  upon 
it;  and  his  countenance  was  like 


Matthew,  28.  1  to  7. 

In  the  end  of  the  sabbath,  as  it 
began  to  dawn,  toward  the  first 
(day)  of  the  week,  came  Mary 
Magdalene,  and  the  other  Mary, 
to  see  the  sepulcher. 


2.  And  behold,  there  was  a  great 
earthquake;  for  the  angel  of  the 
Lord  descended  from  heaven,  and 
came  and  rolled  back  the  stone 
from  the  door,  and  sat  upon  it. 

3.  His  countenance  was  like 


THE   ACTS   OP    PILATE. 


235 


Acts  of  Pilate,  ch.  13. 
lightning,  and  his  garment  like 


snow;  and  we  became  through 
fear,  as  dead  persons. 

And  we  heard  the  angel  saying 
to  the  women  at  the  sepulcher  of 
Jesus,  Fear  not;  I  know  that  ye 

seek  the  crucified  Jesus.  He  has 
'risen,  as  he  foretold.  Come  and 
behold  the  place  where  he  was  laid ; 

and  go  quickly,  and  say  to  his 
disciples,  He  has  risen  from  the 
dead,  and  will  go  before  you  into 
Galilee.  There  ye  shall  see  him, 
as  he  told  you. 


Matthew,  28. 

lightning,  and  his  raiment  white 
as  snow. 

4.  And  for  fear  of  him,  the 
keepers  did  shake,  and  became  as 
dead  (men.) 

5.  And  the  angel  answered  and 

said  unto  the  women.  Fear  not 
ye;  for  I  know  that  ye  seek  Jesus, 
who  was  crucified. 

6.  He  is  not  here;  for  he  is 
risen,  as  he  said.  Come,  see  the 
place  where  the  Lord  lay. 

7.  And  go  quickly,  and  tell  his 
disciples,  that  he  is  risen  from 
the  dead;  and  behold,  he  goeth 
before  you  into  Galilee.  There 
shall  ye  see  him;  lo,  I  have  told 
you. 


BRIBING   THE  SOLDIERS. 


Acts  of  Pilate,  ch.  13. 

The  Jews,  hearing  this,  were 
afraid;  and  said  among  them- 
selves. If  by  any  means  these 
things  become  public,  everybody 
will  believe  in  Jesus. 

Then  gathering  a  large  sum  of 
money,  they  gave  it  to  the  sol- 
diers, saying:  Tell  the  people, 
that  while  ye  were  sleeping,  the 
disciples  of  Jesus  came  by  night, 
and  stole  the  body  of  Jesus.  And 
if  this  should  come  to  the  ears  of 
Pilate  the  governor,  we  will  sat- 
isfy him,  and  secure  you. 

The  soldiers,  accordingly,  re- 
ceiving the  money,  said  as  they 
were  instructed  by  the  Jews. 
And  their  report  was  spread 
abroad,  among  all  the  people. 


Matthew,  28.  11  to  15. 

11.  Now  when  they  were  going, 
behold,  some  of  the  watch  came 
into  the  city,  and  showed  unto 
the  chief  priests  all  the  things 
that  were  done. 

12.  And  when  they  were  assem- 
bled with  the  elders,  and  had 
taken  counsel,  they  gave  large 
money  unto  the  soldiers, 

13.  Saying:  Say  ye,  His  disciples 
came  by  night  and  stole  him 
(away,)  while  we  slept. 

14.  And  if  this  come  to  the  gov- 
ernor's ears,  we  will  persuade 
him,  and  secure  you. 

15.  So  they  took  the  money, 
and  did  as  they  were  taught. 
And  this  saying  is  commonly  re- 
ported among  the  Jews  until  this 
day. 


The  account  in  Matthew,  which  is  most  nearly 
parallel  with  the  Acts  of  Pilate,  differs  from  it  in 
one  very  important  feature.  In  the  Acts  of  Pilate, 
the  resurrection  is  only  stated  upon  the   report  of 


236         THIRD    PERIOD A.  D.    120  TO  A.  D.   130. 

the  soldiers.  In  Matthew,  it  is  related  as  a  distinct 
narrative,  on  the  authority  of  the  historian  him- 
self ;  while  the  report  of  the  soldiers  is  brought  in 
afterward,  as  confirmatory  testimony.  But  in  the 
bribing  of  the  soldiers,  for  the  purpose  of  keeping 
the  resurrection  a  secret,  the  narratives  again  run 
together. 

The  closing  sentence  in  the  Acts  of  Pilate,  is, 

"And  their  report  was  spread  abroad,  among  all 
the  people. ' ' 

In  Matthew  it  reads,  ''And  this  saying  is  com- 
mon among  the  Jews,  until  this  day." 

The  language  of  Matthew  appears  to  be  that  of 
the  later  document. 

THE  ASCENSION  OF  JESUS. 
Acts  of  Pilate,  and  Appendix  to  Mark. 

It  is  generally  agreed,  that  the  last  twelve  verses 
of  the  Gospel  of  Mark,  are  an  interpolation  ;  a  sort 
of  appendix  to  the  gospel ,  added  by  some  tran- 
scriber. 

There  is  the  following  parallel  between  the  Acts 
of  Pilate  and  a  portion  of  this  appendix : 

Acts  of  Pilate,  ch.  14.  Mare,  ch.  16. 

But  a  certain  priest  named 
Phineas,  Ada,  a  schoolmaster,  and 
a  Levite  named  Ageus,  they  three 
came  from  Galilee  to  Jerusalem, 
and  told  the  chief  priests  and  all 
who  were  in  the  synagogues,  say- 
ing: 

We  have  seen  Jesus,  whom  you 
crucified,  talking  with  his  eleven 
disciples,  and  sitting  in  the  midst 
of  them  on  Mount  Olivet,  and 
saying  to  them : 


14.  Afterward,  he  appeared  un- 
to the  eleven,  as  they  sat  at  meat, 
and  upbraided  them  with  their 
unbelief,  and  hardness  of  heart, 
because  they  believed  not  them 
who  had  seen  him  after  he  was 
risen. 


THE   ACTS   OF   PILATE. 


237 


Acts  of  Pilate,  ch.  14. 

Go  ye  into  all  the  world;  preach 
to  all  nations;  baptizing  them  in 

the  name  of  the  Father,  and  the 
Son,  and  the  Holy  Spirit;  and  he 
who  shall  believe  and  be  baptized, 
will  be  saved. 


And  when  he  had  said  these 
things  to  his  disciples,  we  saw 
blm  ascending  into  heaven. 


Mark,  ch.  16. 

15.  And  he  said  unto  them.  Go 
ye  into  all  the  world,  and  preach 
the  gospel  to  every  creature. 

16.  He  that  believeth  and  is 
baptized,  shall  be  saved;  but  he 
that  believeth  not,  shall  be 
damned. 

17.  And  these  signs  shall  follow 
them  that  believe:  In  my  name 
shall  they  cast  out  devils;  they 
shall  speak  with  new  tongues. 

18.  They  shall  take  up  serpents; 
and  if  they  drink  any  deadly 
thing,  it  shall  not  hurt  them;  they 
shall  lay  hands  on  the  sick,  and 
they  shall  recover. 

19.  So  then,  after  the  Lord  had 
spoken  unto  them,  he  was  received 
up  into  heaven,  and  sat  on  the 
right  hand  of  God. 


This  parallel  would  indicate  that  the  Acts  of  Pilate 
was  antecedent  to  the  gospel,  since  if  it  were  subse- 
quent, this  portion  of  the  Acts  could  not  be  accounted 
for  ;  it  not  being  in  the  original  of  Gospel  of  Mark. 

In  the  Acts  of  Pilate,  the  narrative  is  continued  in 
the  following  manner : 

The  chief  priests,  being  alarmed  at  the  news  of 
the  resurrection  of  Jesus,  and  his  appearance  to  the 
Galileans,  gave  them  money,  and  sent  them  back. 

The  Jews  then  assembled  for  consultation,  and 

Annas  and  Caiaphas  comforted  them,  saying : 

"Why  should  we  believe  the  soldiers  who  guarded  the  sepulcher  of 
Jesus,  telling  us  that  an  angel  roUed  away  the  stone  from  the  door  of 
the  sepulcher?  Perhaps  his  own  disciples  told  them  this,  and  gave 
them  money,  that  they  should  declare  these  things;  and  that  they, 
the  disciples,  might  bear  away  the  body  of  Jesus.  Besides,  consider 
this:  That  there  is  no  credit  to  be  given  to  the  foreigners,  because 
they  also  took  a  large  sum  from  us,  and  have  declared  to  all,  accord- 
ing to  the  instructions  we  gave  them.  They  have  to  maintain  faith 
either  to  us,  or  to  the  disciples  of  Jesus." 


238         THIRD  PERIOD — A.  D.    120  tO  A.   D.   130. 

The  foregoing  are  all  the  parallels  between  the 
Acts  of  Pilate  and  the  canonical  gospels. 

It  is  impossible  not  to  perceive,  that  the  narrative 
in  the  Acts  of  Pilate  is  more  natural  and  consistent, 
and  better  sustained  throughout. 

In  Luke,  there  is  a  preliminary  trial  before 
Herod  ;  who  has  Jesus  arrayed  in  a  gorgeous  robe, 
and  sent  back  to  Pilate.  Then,  after  the  trial,  he  is 
taken  to  execution,  addressing  the  women  by  the 
way.  After  the  mocking  and  deriding,  the  dividing 
of  the  raiment,  etc. ,  and  the  inscription  on  the  cross, 
the  historian  gives  the  prayer  of  Jesus  for  his 
enemies.  Then  the  scene  between  the  two  thieves 
on  the  cross,  and  between  one  of  them  and  Jesus. 
It  is  stated  that  the  sun  was  darkened  at  the  cruci- 
fixion. After  describing  the  other  scenes  in  a  man- 
ner somewhat  similar  to  the  other  synoptics,  the 
author  of  this  gospel  states  that  on  the  first  day  of 
the  week,  early  in  the  morning,  the  women  who 
came  with  him  from  Galilee,  came  to  the  sepulcher, 
bringing  spices,  etc.,  for  the  purpose  of  embalming 
the  body  of  Jesus.  They  found  the  stone  rolled 
away,  and  the  sepulcher  empty.  They  then  saw 
two  men,  clothed  in  shining  garments,  who  told 
them  Jesus  had  risen,  and  reminded  them  of  his 
words,  that  he  should  rise  the  third  day.  Then 
Peter  went,  and  saw  the  grave  empty.  Jesus  after- 
ward appeared  to  the  two  disciples,  on  their  way  to 
Emmaus,  and  to  the  eleven  apostles,  at  Jerusalem. 
Then,  leading  them  to  Bethany,  he  blessed  them, 
and  ascended  into  heaven. 


THE    ACTS    OF   PILATE.  239 

In  Mark,  Jesus  is  delivered  to  Pilate,  directly, 
by  the  chief  priests,  who,  after  holding  a  consul- 
tation with  the  elders  and  scribes,  and  with  the 
council,  had  apprehended  and  bound  Jesus; 
nothing  being  said  about  the  examination  before 
Herod.  Then  follows  the  trial  or  examination, 
before  Pilate — the  clamor  of  the  Jews — the  show  of 
resistance  and  final  yielding  by  Pilate — scenes  on 
the  way  to  the  crucifixion,  and  at  the  cross,  differ- 
ing from  Luke,  in  various  details,  with  which  the 
reader  is  familiar.  Then,  after  the  death  and 
burial  of  Jesus,  when  the  sabbath  was  past,  three 
women,  whose  names  are  mentioned,  went  with 
spices,  to  anoint  him.  They  found  the  stone 
rolled  away,  and  entering  into  the  sepulcher,  they 
saw  a  young  man ,  sitting,  clothed  in  a  long  white 
garment.  He  told  them  Jesus  had  gone  into  Gali- 
lee. Jesus  then  appeared,  first  to  Mary  Magdalene, 
after  that  to  the  two  disciples.  Then  to  the  eleven, 
as  they  sat  at  meat.  Then  follows  the  remainder 
of  the  spurious  appendix. 

In  Matthew,  the  author  relates  nearly  all  the  in- 
cidents given  in  Luke  and  Mark,  concerning  the 
crucifixion,  and  several  of  his  own  besides.  He 
has  two  earthquakes,  and  many  other  incidents,  un- 
known to  the  other  synoptics.  After  the  death  and 
burial,  the  two  Marys  came  to  the  sepulcher  ;  there 
they  saw  one  who  is  now  represented  as  the  angel 
who  had  rolled  away  the  stone  from  the  sepulcher. 
He  stated,  also,  that  Jesus  had  gone  into  Galilee. 
Jesus  appeared  to  the  women,  as  they  were  return- 


240         THIRD    PERIOD A.  D.   120  TO  A.   D.    130. 

ing.     He  then  appeared  to  the  eleven,  on  a  moun- 
tain in  Galilee. 

The  narrative  in  John  differs  still,  in  many  par- 
ticulars, from  all  three  of  the  synoptics  ;  not  only 
omitting  many  incidents,  but  adding  important 
additional  matter,  not  always  consistent  with  the 
other  accounts.  Among  such  might  be  mentioned 
much  that  Jesus  said  to  Pilate,  sayings  of  Jesus  on 
the  cross,  etc.,  the  piercing  of  his  side ;  the  scene 
with  Thomas  after  the  resurrection  ;  the  appearance 
of  Jesus,  after  that  event,  to  the  fishermen  on  the 
Sea  of  Tiberias,  and  the  miraculous  draft  of  fishes, 
which  are  manifestly  confounded  with  scenes  in 
Christ's  ministry. 

If  we  turn  to  the  narrative  of  all  these  events,  as 
found  in  the  Acts  of  Pilate,  while  there  is  sufficient 
that  is  marvelous,  there  will  be  found,  nevertheless, 
a  degree  of  unity  and  consistency,  which  is  wanting 
in  the  other  gospels. 

In  the  first  place,  there  is  the  trial  before  Pilate  ; 
and  in  the  language  of  Bishop  Ellicott,  the  Jews 
"heaping  up  indiscriminate  accusation  ;"  *'an  eager 
ferocity  on  their  part,  met"  at  first  "by  a  steady 
and  almost  indignant  scorn  on  the  part  of  the  gov- 
ernor." At  the  same  time,  "the  weeping  populace  ; 
the  appearance  of  witnesses  in  favor  of  the  accused . ' ' 
These  witnesses  testify  to  many  miracles  Jesus  had 
wrought,  hoping  thereby  to  save  his  life. 

All  this  having  failed,  Pilate,  overborne  by  the 
Jews,  passes  sentence  on  Jesus ;  something  quite 
natural    in   a   judicial   proceeding,   but   which   is 


THE    ACTS    OF    PILATE.  241 

entirely  omitted  in  the  other  gospels,  except  that  in 
Luke  it  is  stated,  that  Pilate  gave  sentence  that  it 
should  be  as  the  Jews  required. 

Then  Jesus  is  taken  to  execution.  The  scenes  at 
the  cross  are  stated  briefly,  and  in  natural  order. 

Coming  to  the  resurrection,  we  find  it  related  on 
the  report  of  the  soldiers.  The  appearance  of  Jesus 
was  to  the  Galileans  and  to  Joseph  of  Arimathea. 

When  considered  in  reference  to  the  length  of  the 
accounts,  it  will  be  found  that  the  narratives  in  the 
Acts  of  Pilate  are  generally,  though  not  invariably, 
shorter  than  those  in  the  canonical  gospels. 

Upon  the  whole,  we  may  reasonably  conclude, 
that  the  older  gospels — those  of  the  first  century — 
contained  fragmentary  accounts  of  the  crucifixion  ; 
that  these  were  first  put  together,  in  a  connected 
form,  in  the  Acts  of  Pilate,  to  which  there  was 
added,  for  the  first  time,  the  material  resurrection. 
This  event,  at  first  stated  at  second  hand,  as  coming 
from  the  soldiers,  was  afterward  incorporated  into 
the  canonical  gospels,  as  a  part  of  the  principal 
narrative. 


CHAPTER      XVII. 

OTHEI?  EXTANT  GOSPELS. 


History  of  Joseph  the  Carpenter — Narrative  op  Jo- 
seph OP  Arimathea —  Pseudo  Matthew  —  The  supposed 
Gospel  op  the  Nativity  of  Mary — Letter  of  Pontius 
Pilate — Report  of  Pilate — The  Giving  up  of  Pontius 
Pilate — Avenging  of  the  Savior — The  Newly  Discovered 
Acts  of  Pilate. 

The  remaining  extant  gospels  must  be  considered 
very  briefly  ;  since  none  of  them  have  fully  estab- 
lished their  claims  to  the  great  antiquity  accorded 
to  those  which  have  been  examined.  As  a  part  of 
the  literature  connected  with  the  early  history  of  the 
Christian  religion,  they  cannot  be  passed  unno- 
ticed. 

History  of  Joseph  the  Carpenter.— Tischendorf  thinks  this 
gospel  was  written  in  the  fourth  century.  There  is  no  reason  for 
placing  it  earlier.    The  early  fathers  knew  nothing  of  it. 

It  purports  to  be  a  discourse  of  Jesus  Christ  himself  to  his  disci- 
ples, on  the  mount  of  Olives,  in  which  he  relates  to  them  the  history 
of  his  father,  Joseph. 

He  speaks  of  the  former  marriage  of  Joseph,  and  the  death  of  his 
first  wife;  his  marriage  to  the  virgin  Mary.  Says  she  brought  up 
James,  one  of  the  sons  of  Joseph's  former  wife;  whence  she  was  called 
the  mother  of  James.  Kefers  to  the  birth  at  Bethlehem,  the  flight  to 
Egypt  and  return.    Joseph  lived  to  be  111  years  old.    A  large  part  of 


NARRATIVE   OF   JOSEPH.  243 

the  gospel  is  occupied  in  a  minute  and  affecting  account  of  the  scenes 
attending  the  death  of  Joseph. 

The  last  part  of  the  narrative  is  as  follows: 

"Having  thus  spoken,  I  embraced  the  body  of  my  father  Joseph, 
and  wept  over  it;  and  they  opened  the  door  of  the  tomb,  and  placed 
his  body  in  it,  near  the  body  of  his  father  Jacob.  And  at  the  time 
when  he  fell  asleep,  he  had  fulfilled  a  hundred  and  eleven  years. 
Never  did  a  tooth  in  his  mouth  hurt  him,  nor  was  his  eyesight  ren- 
dered less  sharp,  nor  his  body  bent,  nor  his  strength  impaired:  but  he 
worked  at  his  trade  of  a  carpenter,  to  the  very  last  day  of  his  life; 
and  that  was  the  six-and-twentieth  of  the  month  of  Ahib." 

This  having  been  related  to  the  apostles,  they  rose  up  and  pros- 
trated themselves,  making  an  address  to  Jesus,  to  which  he  replied, 
referring  to  the  prophecies,  and  to  the  return  into  the  world  of  Enoch 
and  Ellas,  etc. 


Narrative  of  Joseph  of  Arimathea.—  The  full  title  of  the 

gospel  is, 

'■'The  Narrati'oe  of  Joseph  of  Arimathea,  that  begged  the  Lord's 
Body ;  in  which  also  he  brings  in  the  Cases  of  the  Two  Robbers." 

It  is  not  known  when  it  was  written.  It  was  popular  in  the  middle 
ages. 

It  is  based  upon  the  Gospel  of  Nicodemus,  or  the  Acts  of  Pilate. 
The  narrative  in  the  Acts  is  closely  followed.  But  Judas  charges 
Jesus  with  stealing  the  law  from  the  temple,  and  betrays  him.  Judas 
was  son  of  the  brother  of  Caiaphas  the  priest.  Trial  of  Jesus,  and 
crucifixion  with  the  thieves. 

In  the  incidents  taken  from  the  Acts  of  Pilate,  there  is  the  cus- 
tomary accretion.    For  instance,  the  thief  says  to  Jesus: 

"Before,  then,  O  Lord,  my  spirit  departs,  order  my  sins  to  be  washed 
away,  and  remember  me,  the  sinner,  in  thy  kingdom,  when  upon  the 
great,  most  lofty  throne,  thou  shalt  judge  the  twelve  tribes  of  Israel." 

This  sentence  is  sufficient  evidence,  that  the  composition  of  the 
book  was  subsequent  to  the  second  century.  The  law  of  accretion  is 
also  aptly  illustrated  in  the  address  of  the  other  thief  on  the  cross: 

"If  thou  art  the  Christ,  come  down  from  the  cross,  that  I  may  believe 
thee.  But  now  I  see  thee  perishing  along  with  me,  not  like  a  man, 
but  like  a  wild  beast." 

The  gospel  contains  original  matter,  also,  of  a  wonderful  and 
startling  character. 

PsEUDO  Matthew.— A  mere  compilation  of  portions  of  the  Gospel 


244         THIRD    PERIOD — A.  D.    120  TO  A.   D.  130. 

of  the  Infancy,  with  such  accretions  as  may  be  expected  after  two 
hundred  years. 

There  is  reason  to  believe  that  it  did  not  appear  much  before  the 
time  of  Jerome.  Some  have  thought  it  to  have  been  the  publication 
of  Seleucas,  alluded  to  in  the  correspondence  between  Jerome  and  the 
bishops.  Others  have  thought  it  to  have  been  the  translation  which 
Jerome  made  at  the  request  of  the  bishops.  But  that,  as  will  be  seen, 
was  another  document. 

The  SUPPOSED  Gospel  of  the  Nativity  op 
Mary. — In  all  the  collections  of  apocryphal  gospels, 
will  be  found  a  Gospel  of  the  Birth  of  Mary.  It  is 
sometimes  spoken  of  as  among  the  most  ancient. 

We  are  satisfied  that  there  was  anciently  no  such 
gospel ;  that  its  supposed  existence  is  based  upon  a 
misapprehension.     The  facts  are  these  : 

In  the  works  of  Jerome  is  found  a  correspondence 
between  him  and  two  bishops,  named  Chromatins 
and  Heliodorus.  The  bishops,  addressing  their 
beloved  brother  and  presbyter,  Jerome,  state  that 
they  had  found  in  some  apocr^^phal  books,  ''an 
account  of  the  birth  of  the  Virgin  Queen  Mary,  as 
also  the  birth  and  infancy  of  our  Lord  and  Savior 
Jesus  Christ;"  in  which  they  had  observed  many 
things  contrary  to  their  faith.  They  say  they  had 
heard  that  he  (Jerome)  had  found  a  volume  in 
Hebrew,  written  in  St.  Matthew  the  Evangelist's 
own  hand,  *'in  which  was  described  the  infant  state 
of  the  Virgin  Mary  and  our  Savior."  They  there- 
fore entreat  him  to  translate  it  out  of  Hebrew  into 
Latin  ;  that  they  may  know  what  the  famous  things 
concerning  Christ  were  and  to  refute  the  heretics, 
who  had  mixed  other  things  ''with  the  genuine  his- 
tory of  the  Savior's  nativity." 


NATIVITY    OF    MARY.  245 

Jerome  replies,  saying  it  was  a  difficult  task 
which  they  had  imposed  on  him, 

♦'Because  the  holy  apostle  and  evangelist  Matthew  did  not  himself 
wish  to  have  it  written  for  the  public;  [nee  voluit  in  aperto  conscribi.] 
For  if  it  was  not  to  have  been  a  secret,  he  would  certainly  have  an- 
nexed it  to  his  own  gospel  which  he  published. 

"But  he  composed  this  little  book  in  Hebrew  letters,  [sed  fecit  hunc 
libellum  Hebraicis  Uteris  obsignatum,]  which  he  so  published,  in 
order  that  this  book  might  be  in  the  hands  of  religious  men,  written 
in  his  own  hand,  in  Hebrew  characters;  [ex  manu  ipsius  scriptus  He- 
braicis Uteris.]  They  have  transmitted  it  from  preceding  to  subse- 
quent times.  They  have  taken  care,  however,  never  to  have  it  trans- 
lated by  any  one,  and  have  given  different  accounts  of  its  contents; 
textus  ejus  aliter  atque  aliter  narraverunt. 

"But  the  truth  is,  that  the  book  was  published  by  a  certain  Mani- 
chaean  disciple,  Seleucas  by  name,  who  also  composed  a  false  history 
of  the  Acts  of  the  Apostles," 

He  speaks  of  the  publication  as  injurious,  and 
not  to  be  listened  to  by  the  church.  He  then  ac- 
cedes to  their  request. 

In  another  epistle,  he  says  he  will  translate 
it  "as  well  as  he  can  remember;"  [in  quantum  re- 
cordari  possum  ;]  and  notifies  them,  that  not  only 
will  the  translation  be  not  literal,  but  that  he  will 
feel  at  liberty  to  wander  considerably  from  the  ori- 
ginal. He  says  he  will  translate,  following  the 
meaning  rather  than  the  words,  saying  only  ''what 
has  been  written,  or  what  maybe  supposed  consist- 
ently, to  have  been  written  ;"  [et  non  alia  dicam, 
quam  quae  aut  scripta  sunt  ibi,  aut  consequenter 
scribi  potuerunt ;]  ''sometimes  walking  in  the  same 
path  with  the  author,  though  not  in  the  same  steps  ; 
and  though  sometimes  turning  a  little  one  side,  re- 
turning the  same  way  again,"  (nunc  eadam  semita 
non  iisdem  vestgiis  incedens,  nunc  quibusdam  di- 
verticulis,  et  eandem  viam  recurrens). 


246         THIRD    PERIOD — A.  D.   120  TO  A.  D.   130. 

It  will  be  noticed  that  nowhere  in  the  correspond- 
ence is  either  the  gospel  which  the  bishops  had  seen, 
or  the  one  which  Jerome  claimed  to  have  seen  in 
Matthew's  handwriting,  spoken  of  as  a  Gospel  of 
the  Birth  or  Nativity  of  Mary  only,  but  in  connec- 
tion with  the  Infancy  of  the  Savior. 

Jerome  proceeded  to  make  his  translation,  but  the 
publisher  of  his  works,  for  some  reason,  omitted 
the  last  part,  and  published  only  that  relating  to 
the  birth  and  infancy  of  Mary.  This  was  placed 
after  the  correspondence,  and  the  whole  was  en- 
titled "De  Nativitate  Marise;"  indicating  that  all 
that  followed,  was  concerning  the  nativity  of  Mary. 
The  translation  was  only  what  Jerome  remembered 
of  the  Gospels  of  the  Infancy  ;  he  having  probably 
seen  a  version  purer  than  that  published  by  Seleu- 
cas. 

The  translation,  under  the  very  wide  latitude 
which  the  pious  father  had  given  himself,  doubtless 
differed  from  any  version  of  those  gospels  which 
had  previously  been  seen.  Hence  it  was  thought 
to  be  a  new  gospel ;  an  impression  which  was 
strengthened  by  the  title  placed  by  Jerome's  pub- 
lisher before  the  correspondence  ;  ''De  Nativitate 
Marise." 

This  view  of  the  matter  is  confirmed  by  the  his- 
torical evidence.  The  first  writers  who  refer  to  this 
gospel,  are  Epiphanius  and  Gregory  Nyssen,  both 
of  whom  were  contemporary  with  Jerome .  Neither 
of  these  writers  speak  of  it  as  "the  Gospel  of  the 
Birth  of  Mary,"  but  as  "De  Nativitate  Marise.'" 

(i.)  See  Epiphanius,  Haeres.  26.  Gnost.  No.  12,  and  Haeres.  79.  Collyr.  No.  5. 
Also  Gregory  Nyssen,  Horn,  de  Nativ.  S.  Mari.  Vir.  torn.  3.  0pp.  p.  346. 


THE   REPORT   OF   PILATE.  247 

Letter  of  Pontius  Pilate.— This  letter  may  be  seen  in  trans- 
lation from  Latin  and  Greek  manuscripts,  the  date  of  which  is  uncer- 
tain.   The  Greek  text  is  given  in  "The  Acts  of  Peter  and  Paul." 

There  is  a  discussion  between  the  Emperor  Nero,  Peter,  and  Simon 
Magus.  Peter  appeals  to  the  writings  of  Pontius  Pilate,  sent  to 
Claudius.  Nero  orders  them  to  be  brought  and  read,  which  was  done. 
The  letter  stated, 

That  the  fathers  of  the  Jews  had  promised,  that  God  would  send 
Jesus  from  heaven,  who  should  be  their  king,  and  he  should  come  to 
earth  by  means  of  a  virgin.  That  he  came  into  Judea,  and  was 
enlightening  the  blind,  cleansing  lepers,  healing  paralytics,  expelling 
demons  from  men,  raising  the  dead,  subduing  the  winds,  walking 
upon  the  waves  of  the  sea,  and  doing  many  other  wonders.  That  the 
Jews  seized  him  and  delivered  him  up  to  Pilate,  who,  after  scourging 
him,  gave  him  up  to  their  will.  That  they  crucified  him,  but  Jesus 
rose  on  the  third  day,  while  the  soldiers  of  Pilate  were  guarding  him. 
That  the  Jews  bribed  the  soldiers.  That  the  soldiers  could  not  keep 
silence,  and  had  testified  that  they  had  seen  Jesus  after  he  was  risen. 

Another  and  probably  older  form  of  this  letter  is  in  one  version  of 
the  Acts  of  Pilate,    It  is  not  materially  different. 


Report  of  Pilate.— There  are  two  forms  of  this  in  the  Greek. 
It  is  similar  to  the  foregoing.  It  enlarges  upon  the  miracles,  and  is 
written  in  a  more  fervid  style. 

It  is  possible  that  some  ancient  form  of  the  letter  or  Report,  was 
the  original  from  which  the  Acts  of  Pilate,  or  the  first  part  of  the 
Gospel  of  Nicodemus,  was  constructed.  In  their  present  form  the 
letter  and  Report  are  manifestly  of  a  later  date. 


The  Giving  up  of  Pontius  Pilate.— Caesar,  filled  with  rage 
at  what  had  happened,  sent  soldiers,  and  ordered  them  to  bring  Pilate 
a  prisoner.  "When  brought  to  Rome,  he  was  arraigned  for  what  he 
had  done. 

While  Caesar  was  addressing  Pilate,  when  he  named  the  name  of 
Christ,  all  the  multitude  of  Gods  fell  down  in  a  body.  Pilate  making 
his  defense,  and  throwing  the  blame  on  the  Jews,  Caesar  sent,  and 
had  "all  the  nation  of  the  Jews"  seized.  He  ordered  Pilate  to  be  be- 
headed. Pilate  prayed  to  the  Lord,  and  received  assurances  that  he 
should  be  blessed,  because  under  him  the  prophecies  had  been  ful- 
filled. 

When  he  was  beheaded,  an  angel  of  the  Lord  received  his  head. 
His  wife  Procla,  seeing  this,  tilled  with  joy,  immediately  gave  up  the 
ghost,  and  was  buried  with  her  husband. 


248         THIRD   PERIOD — A.  D.  120  TO  A.  D.  130. 

The  Death  of  Pilate.— A  variation  of  the  foregoing. 

Tiberius  Csesar,  emperor,  had  a  disease,  and  sent  for  Jesus  to  come 
and  cure  him.  The  messenger,  on  arriving  in  Palestine,  found  that 
Christ  had  been  crucified.  But  on  his  journey,  he  met  Veronica,  who 
lent  him  the  cloth  on  which  was  impressed  an  image  of  the  Savior, 
which,  she  said,  would  cure  Csesar. 

"Csesar  therefore  ordered  the  way  to  be  strewn  with  silk  cloths,  and 
the  picture  to  be  presented  to  him.  As  soon  as  he  had  looked  upon 
it,  he  regained  his  former  health." 

Pilate  was  brought  to  Rome,  where  the  emperor  was  furious 
against  him.  But  Pilate  appearing  before  him  in  the  seamless  tunic 
which  Jesus  had  worn,  all  the  anger  of  Tiberius  at  once  disappeared. 

Having  been  condemned  to  die  a  disgraceful  death,  Pilate  killed 
himself  with  his  own  knife.  His  body  was  bound  to  a  great  mass, 
and  sunk  in  the  River  Tiber. 

"But  malignant  and  filthy  spirits,  in  his  malignant  and  filthy  body, 
all  rejoicing  together,  kept  moving  themselves  in  the  waters,  and  in 
a  terrible  manner,  brought  lightnings  and  tempests,  thunders  and 
hail-storms,  in  the  air,  so  that  all  men  were  kept  in  horrible  fear." 
Wherefore  the  Romans,  driving  him  out  of  the  Tiber,  carried  him  to 
Vienna,  and  sunk  him  in  the  River  Rhone.  "But  there  evil  spirits 
were  present,  working  the  same  things  in  the  same  place.  Those 
men,  therefore,  not  enduring  such  a  visitation  of  demons,  removed 
from  themselves  that  vessel  of  malediction,  and  sent  him  to  be  buried 
in  the  territory  of  Losania.  And  they,  seeing  that  they  were  troubled 
by  the  aforesaid  visitations,  removed  him  from  themselves,  and  sunk 
him  in  a  certain  pit,  surrounded  by  mountains;  where,  to  this  day, 
according  to  the  account  of  some,  certain  diabolical  machinations 
are  said  to  bubble  up." 


The  Avenging  of  the  Savior.— There  are,  in  this  document, 
two  distinct  legends:  one  of  Veronica,  the  other,  that  of  Nathan's 
embassy. 

In  the  days  of  Tiberius  Csesar,  Titus,  a  prince  under  Tiberius,  in 
Equitania,  was  afflicted  with  a  cancer  in  his  face.  And  Tiberius  was 
ill,  and  full  of  ulcers  and  fevers,  having  nine  kinds  of  leprosy.  Nath- 
an was  sent  from  Judea,  to  carry  a  treaty  to  Rome.  He  tells  about 
Christ,  his  miracles,  his  crucifixion  and  his  resurrection.  Titus  ad- 
dresses Tiberius  strongly  in  condemnation  of  the  Jews  who  had  slain 
Jesus.  "Whereupon  the  wound  fell  from  the  face  of  Titus,  "and  his 
flesh  and  his  face  were  restored  to  health.  And  all  the  sick  who  were 
in  the  same  place,  were  made  whole,  in  that  hour."    He  then  sent  for 


THE  AVENGING  OF  THE  SAVIOR.  249 

Vespasian,  who  brought  five  thousand  armed  men.    With  them  they 
went  and  made  war  on  the  Jews  for  killing  Jesus. 

Jerusalem  was  taken  with  great  slaughter.  A  search  was  made, 
and  Veronica  was  found,  who  had  the  portrait  of  Jesus.  When  the 
emperor  saw  the  portrait,  he  was  immediately  cured.  And  all  the 
blind,  the  lepers,  and  those  affected  in  divers  ways,  were  healed. 

Nathan  then  came  forward,  and  baptized  Tiberius,  who  ascended 
his  throne,  and  publicly  returned  thanks  to  God. 


The  Newly  Discovered  Acts  of  Pilate.  —  A 
learned  German,  while  traveling  in  Missouri,  some 
years  ago,  became  the  guest  of  a  clergyman  by  the 
name  of  W.  D.  Mahan,  at  Boonville.  In  conver- 
sation, he  mentioned  to  this  clergyman,  that  he  had 
seen,  in  the  Vatican  Library,  at  Rome,  the  original 
Acts  of  Pilate. 

After  the  German  had  left,  Mr.  Mahan,  deeming 
the  matter  of  great  importance,  wrote  to  him,  in 
Europe,  and  at  considerable  expense,  had  the 
manuscript  copied.  He  then  published  it,  with  the 
correspondence. 

Afterward,  the  same  document  was  published, 
under  an  arrangement  with  the  proprietor,  by  Rev. 
George  Sluter,  A.  M. ,  of  the  Presb3rterian  Synod  of 

Missouri. 

The  publication  is  preceded  by  a  statement  of  the 
discovery  and  procuring  of  the  document ;  an  in- 
troduction, giving  the  references  to  the  Acts  of 
Pilate  by  Justin  Martyr  and  Tertullian,  and  the 
subsequent  comments  of  Eusebius.  The  volume 
contains,  also,  remarks  and  critical  notes. 

Without  doubt ,  these  clergymen  are  acting  in 
good  faith,  and  think  they  have   obtained  the  orig- 


250         THIRD    PERIOD — A.  D.   120  TO  A.  D.  130. 

inal  Acts  of  Pilate.  There  is  none  the  less  doubt 
that  they  are  mistaken.  One  sentence  alone  is  suf- 
ficient to  show  that  the  document  published  by 
them  is  of  comparatively  modern  date  ;  if  indeed 
the  whole  affair  is  not  an  imposition  upon  them, 
by  some  astute  adventurers. 

When  Pilate  requested  Jesus  to  be  more  circum- 
spect in  his  language,  while  discoursing  to  the  Jews, 
he  is  represented  in  this  document,  as  replying  to 
Pilate ,  as  follows  : 

"Say  to  the  torrent,  Stop  in  the  midst  of  the  mountain  home,  be- 
cause it  will  uproot  the  trees  of  the  valley."— [Page  55,  Sluter's  Ed. 

This,  with  considerable  more  of  the  same  sort,  is 
sufficient,  without  taking  time  with  other  reasons, 
to  brand  the  document,  not  only  as  a  forgery,  but 
as  a  modern,  and  a  vulgar  one.  Any  person  of 
but  a  small  degree  of  literary  skill,  would  have 
come  nearer  to  the  simple  and  impressive  style  of 
Jesus.  ''Brief  and  concise  utterances,"  says  Jus- 
tin Martyr,  ''fell  from  him,  for  he  was  no  sophist, 
but  his  word  was  the  power  of  God." 


CHAPTER      XVIII. 

WRITERS     OF     THE     THIRD    PERIOD. 


Menander — Satueninus— Basilides— Prodicus — Aristi- 

DES — QUADRATUS — BakNABAS — AgRIPPA    CaSTOR  — ArISTION 

— John  the  Presbyter.  —  Anonymous  Writings.  —  Pro- 
verbs OF  Xystas — Preaching  and  Doctrine  of  Peter — 
Testimony  of  the  Twelve  Patriarchs — Sibylline  Oracles 
— Preaching  of  Paul — Syriac  Documents. 

Most  of  the  Christian  writers  of  the  second  cen- 
tury who  immediately  succeeded  the  apostolic  fath- 
ers, advocated  doctrines  which  were  afterward  con- 
sidered heretical. 

"Heresy,"  says  Dr.  Lardner,  "in  Greek,  hairesis,  signifies  election, 
or  choice;  and  is  used  for  any  opinion  which  a  man  chooseth  as  best, 
or  more  probable."— [Works,  vol.  4,  p.  505. 

Menander,  Saturninus  and  Basilides,  are  gener- 
ally classed  together,  by  the  orthodox  fathers,  and 
their  heresies  considered  in  the  order  here  named. 

Menander, — A.  D.  120, 

Is  said  to  have  been  the  fellow  countryman  and 
disciple  of  Simon  Magus.'  This  is  denied,  how- 
ever, by  some.  He  is  said  to  have  aspired  to  the 
honor  of  being  a  Messiah,  and  one   of  the  iEons, 

(i.)    Westcott  Canon,  p.  252. 


252         THIRD  PERIOD — A.  D.   120  tO  A.  D.  130. 

sent  from  the  pleroma,  or  celestial  regions,  to  suc- 
cor souls  oppressed  by  the  demons  of  earth.  He 
had  a  form  of  baptism  in  his  own  name.  His  in- 
fluence continued  for  several  centuries.  He  was 
written  against  by  Justin  Martyr,  by  Irenaeus,  Eu- 
sebius,  and  several  others.  Justin  speaks  of  him 
as  follows : 

"And  a  man,  Menander,  also  a  Samaritan,  of  the  town  of  Cappare- 
taea,  a  disciple  of  Simon,  and  inspired  by  devils,  we  know  to  have  de- 
ceived many,  while  he  was  in  Antioch,  by  his  magical  art.  He  per- 
suaded those  who  adhered  to  him,  that  they  should  never  die.  And 
even  now,  there  are  some  living,  who  hold  this  opinion  of  his." 
—[Apology,  1.  25. 

Saturninus, — A.  D.  125. 

Saturninus,  like  Menander,  held  that  there  was 
one  Father,  unknown  to  all,  who  made  angels, 
archangels,  principalities  and  powers.  He  said  the 
world  and  all  things  therein  were  made  by  a  com- 
pany of  seven  angels.  The  Savior,  he  taught  to  be 
unbegotten  and  incorporeal ;  and  that  he  was  a 
man  in  appearance  only.  '  'He  says  that  marriage 
and  generation  are  of  Satan."  ^ 

Basilides, — A.  D.  125, 

Was  a  Gnostic  of  Alexandria.  Is  said  to  have 
written  a  commentary,  in  24  books,  on  "The  Gos- 
pel."    This  was  refuted  by  Agrippa  Castor. 

Fragments  of  his  writings  are  given  by  Hippoly- 
tus,  who  wrote  in  the  third  century.  They  have 
caused  much  discussion  in  reference  to  the  gospel 
upon  which  he  commented  ;  whether  it  was  in  writ- 
ing, and  whether  his  own  or  another's. 

(i.)    Irenaeus,  adv.  Haer.  lib.  i,  c.  24. 


BASILIDES.  253 

He  made  use  of  ''The  traditions  of  Matthias;" 
or,  as  Miller  supposes,  the  traditions  of  Matthew. 
These ''claimed  to  be  grounded  on  private  inter- 
course with  the  Savior."  ^  They  were,  possibly,  the 
much  talked  of  Oracles  of  Matthew. 

The  fact  that  Basilides  made  use  of  such  a  collec- 
tion, is  significant,  and  may  go  far  to  explain  the 
source  of  many  of  the  sayings  of  Christ,  so  often 
quoted  by  the  fathers  before  Irenaeus,  and  which 
have  been  supposed  to  be  evidence  of  the  existence 
of  the  canonical  gospels. 

Some  have  claimed  Basilides  as  a  witness  to  the 
four  gospels,  more  particularly  to  Luke.  The 
arguments  upon  which  the  claim  is  based,  are  vague 
and  unsatisfactory.  Perhaps  it  will  be  sufficient, 
upon  this  question,  to  take  the  judgment  of  Dr. 
Davidson.     He  says  : 

"As  to  Basilides,  his  supposed  quotations  from  the  New  Testament, 
in  Hippolytus,  are  too  precarious  to  be  trusted." — rCanon,  p.  86.  See 
also  his  Introduction  to  the  N.  T.,  vol  2,  p.  388. 

Any  apparent  use  of  Luke  may  be  explained  by 
the  fact,  that  Basilides  had  access  to  the  same 
manuscripts  from  which  the  Gospels  of  Marcion 
and  Luke  were  compiled. 

Doctrines. — "Basilides,"  says  Irenaeus,  "that  he  may  appear  to 
have  discovered  something  more  sublime  and  plausible,  gives  an  im« 
mense  development  to  his  doctrines.  He  sets  forth  that  Nous  was 
first  born  of  the  unborn  Father;  that  from  him  again  was  born  Logos, 
from  Logos  Phronesis,  from  Phronesis  Sophia  and  D^pamis;  and 
from  Dynamis  and  Sophia,  the  powers  and  principalities,  and  angels, 
whom  he  calls  the^^r*^;  and  that  by  them  the  first  heaven  was  made. 
Then  other  powers,  being  formed  by  emanation  from  these,  created 
another  heaven,  similar  to  the  first,"  etc. 

(i.)    Westcott,  Canon,  p,  264. 


254         THIRD    PERIOD — A.  D.  120  TO  A.  D.   130. 

The  chief  of  the  angels  who  occupy  the  lowest  heaven,  is  the  God 
of  the  Jews,  and  he  and  his  angels  created  the  world. 

That  Jesus  himself  was  not  crucified,  but  Simon  of  Cyrene,  who 
bore  the  cross,  and  assumed  the  form  of  Jesus.  Salvation  belongs  to 
the  soul  alone,  for  the  body  is  by  nature  subject  to  corruption. — [  Ire- 
naeus  adv.  Hseres.  bk.  1,  ch.  24.  Ante  Nic.  vol.  5,  p.  90. 

Eusebius  makes  the  doubtful  statement,  that 
like  Pjrthagoras,  Basilides  enjoined  upon  his  fol- 
lowers, a  silence  of  five  years. ^  A  gospel  is  attri- 
buted to  him.  But  this  is  thought  to  be  the  same 
as  the  commentaries. 

Prodicus.— A.  D.  120. 

But  little  is  known  of  this  writer,  except  that  he 
was  leader  of  a  sect  called  Prodiceans ;  and  that 
they  were  accused,  by  Clement  of  Alexandria,  of 
licentious  practices. 

"They  say,"  says  Clement,  "they  are  by  nature  the  children  of  the 
supreme  deity;  but  they  dishonor  their  high  birth  and  freedom;  for  they 
live  as  they  choose,  and  they  choose  to  live  in  pleasure.  They  scorn 
to  be  controlled,  as  being  lords  of  the  sabbath,  and  the  King's  chil- 
dren."—[Clem.  Alex.  Str.  3.  4. 

They  also  held  that  prayer  was  needless.^ 

They  did  not  separate  themselves  from  the  Chris- 
tian churches. 

The  followers  of  Prodicus  boasted  of  having  the 
secret  books  of  Zoroaster. ^ 

Baring-Gould  thinks  they  may  have  used  the 
Gospel  of  Philip.^ 

(i.)  Ecclesiastical  History,  4.  7;  attributing  it  to  Agrippa  Castor. 

(2.)  Stromata,  7.  7. 

(3.)  Strom.  I.  15. 

(4.)  Lost  and  Hostile  Gospels,  p.  293. 


ARISTIDES   AND   QUADRATUS.  255 

Aeistides  and  Quadratus. — A.  D.  126. 

They  delivered  to  the  Emperor  Hadrian,  Apolo- 
gies for  the  Christian  Religion.  That  of  Quadratus 
is  said  to  have  procured  the  Rescript  of  the  em- 
peror to  Minucius,  in  favor  of  the.  Christians. 

Eusebius  says  that  this  was  in  circulation  among 
the  brethren,  and  that  he  had  a  copy  of  it.  He 
gives  an  extract,  in  which  there  is  reference  to  the 
miracles  of  Christ.^  If  we  could  rely  upon  the 
correctness  of  the  statement,  this  might  be  recorded 
as  the  earliest  historical  reference  to  the  miracles 
of  Jesus. 

The  same  historian,  speaking  of  Quadratus  and 
others,  *'who  held  the  first  rank  in  the  apostolic 
succession,"  makes  a  statement,  by  which  he  mani- 
festly intends  to  leave  the  impression,  that  the 
canonical  gospels  were  in  circulation  at  that  time. 
He  says : 

"Afterwards,  leaving  their  country,  they  performed  the  office  of 
evangelists  to  those  who  had  not  yet  heard  the  faith,  whilst  with  a 
noble  ambition  to  proclaim  Christ,  they  also  delivered  to  them  the 
books  of  the  holy  gospels."— [Ecc.  Hist.  3.  37. 

Westcott,  after  speaking  of  the  apologies  of 
Quadratus  and  Aristides,  says  :  ''Nothing,  it  will  be 
seen,  can  be  drawn  directly  from  these  scanty  no- 
tices, in  support  of  the  Canon. "^ 

Barnabas. — ^About  A.  D.  130. 

The  Epistle  of  Barnabas  is  often  classed  among 
the  writings  of  the  apostolic  fathers.   There  is  much 

(i.)    Ecc.  Hist.  4.  3. 
(2.)    CaaoB,  p.  76< 


256         THIRD   PERIOD A.  D.  120  TO  A.  D.  130. 

difference  of  opinion  as  to  its  date,  but  those  writers 
who  place  it  after  A.  D.  120,  comprise  a  large  ma- 
jority. 

The  ancient  fathers  of  the  church  held  it  in  high 
esteem,  and  attributed  it  to  Barnabas,  the  compan- 
ion of  Paul.  Such  was  the  opinion  of  Clement  of 
Alexandria.'  Origen  called  it  a  ' 'catholic  epistle," 
and  ranked  it  among  the  sacred  scriptures.^ 

In  the  introduction  to  the  epistle,  in  the  Anti- 
Nicene  Collection,  it  is  stated,  the  ancients  unani- 
mously attribute  it  to  Barnabas  the  Levite,  of  apos- 
tolic times. 

''Certainly,"  says  the  editor,  "no  other  name  is 
even  hinted  at  in  Christian  antiquity,  as  that  of  the 
writer . "^  The  editor  is  equally  explicit  in  asserting, 
that  scarcely  any  scholars  now  ascribe  it  to  the  illus- 
trious friend  and  companion  of  St.  Paul.  What  a 
commentary  upon  the  credit  to  be  given  to  the 
opinions  of  the  fathers,  upon  such  questions  ! 

The  Gospels. — Some  writers  have  supposed  they 
saw  in  this  epistle,  evidence  of  the  use  of  the  canon- 
ical gospels.  It  is  not,  however,  much  relied  upon. 
The  reader  will  remember  the  verdict  of  Dr.  Less, 
upon  this  subject. 

Dr.  Davidson  says  he  has  apparently  a  citation 
from  Matthew,  but  it  is  uncertain.'* 

Dr.  Westcott,  speaking  of  this  class  of  evidence, 
says : 

(i.)    Strom.  2.  6;  2,  7,  etc. 

(2.)    Contra  Celsum,  1.  63,  Coram,  in  Rom.  I.  24.  1 

(3,)Ante.  Nic.  vol.  i,  p.  99,  et  seq. 

(4.)    Canon,  p.  94. 


AGRIPPA   CASTOR.  257 

"References  in  the  sub-apostolic  age,  to  the  discourses  or  actions  of 
our  Lord,  as  we  find  them  recorded  in  the  gospels,  show,  so  far  as 
they  go,  that  what  the  gospels  relate  was  then  held  to  be  true;  but  it 
does  not  necessarily  follow  that  they  were  already  in  use,  and  were 
the  actual  source  of  the  passages  in  question," — [Canon,  p.  49. 

The  Miracles. — In  the  5th  chapter  of  the  Epis- 
tle of  Barnabas,  is  the  first  reference  to  the  mira- 
cles of  Christ ;  if  we  except  those  in  the  apocryphal 
gospels,  which  appeared  about  the  same  time. 
Speaking  of  Jesus,  he  says  : 

"Morever,  teaching  Israel,  and  doing  such  great  miracles  and  signs, 
[Peras  ge  tot  dedaskon  ton  Israel,  kai  peelikauta  terata  kai  seemeia 
toion],  he  preached  the  truth  to  him,  and  greatly  loved  him." 

Agrippa  Castor. — A.  D.  130. 

According  to  Eusebius,  Agrippa  Castor  wrote 
books  against  Basilides.*  Eusebius  says  he  was  one 
of  the  most  distinguished  writers  of  that  day.'' 

These,  with  many  other  writings  of  the  kind,  are 
lost  or  destroyed.  It  was  a  natural  source  of  infor- 
mation, and  would  have  disclosed,  almost  certainly, 
the  nature  of  the  gospels  or  other  writings  used  by 
Basilides. 

It  is  somewhat  remarkable,  that  all  the  wricings^ 
of  the  second  century  which  would  have  furnished 
the  most  direct  evidence  as  to  the  gospels  then  in 
use,  have  perished. 

Aristion. — About  A.  D.  130. 

It  might  be  inferred  from  a  passage  in  Eusebius, 
that  Aristion  had  preserved  written   traditions   of 

(i,)    Ecclesiastical  History,  4.  7. 

(2.)    See  also  Jerome,  Catal.  Script,  c.  20. 


258        THIRD   PERIOD — A.  D.   120  TO  A.  D.    130. 

the  time  of  Christ.     Speaking  of  Papias,  he  says  : 

"He  moreover  hands  down,  in  his  own  writing,  other  narratives 
given  him  by  the  previously  mentioned  Aristion,  of  the  Lord's  sayingsi 
and  the  traditions  of  the  presbyter  John."-[Ecc.  Hist.  3.  29. 

A  fair  inference  would  be  that  these  ^'narratives' ' 
were  in  writing  ;  as  they  are  distinguished  from  the 
"traditions"  of  the  presbyter. 

John  the  Presbyter, — About  A.  D.  130, 

Is  supposed  by  some,  to  have  written  the  Revela- 
tion.    This  was  the  opinion  of  Eusebius.' 

He  is  also,  not  without  reason,  believed  to  have 
been  the  author  of  the  epistles  of  John.  It  will  be 
noticed  that  in  the  2d  and  3d  of  these  epistles,  the 
writer  styles  himself  ''the  elder,"  or  presbyter. 

The  theory  that  he  wrote  the  Gospel  of  John,  has 
less  plausibility ;  since  there  is  no  sufficient  evi- 
dence of  its  existence,  until  about  half  a  century 
later. 

Anonymous  Writings. 

There  are  also  some  anonymous  writings,  belong- 
ing to  the  third  period,  which  will  be  briefly  consid- 
ered. 

Thk  Proverbs  of  Xystas. 

Written,  about  A.  D.  119.  The  genuineness  of  the  book  is  doubt- 
ed by  Westcott  and  others.  Evvald  places  it  among  the  most  valuable 
relics  of  early  Christian  literature.— [Gott.  Gel.  Anz.  1859,  p.  261;  and 
Gesch.  7.  321. 

Westcott  says  it  contains  no  definite  references  to  the  New  Testa- 
ment.—[Hist.  Canon,  p.  174. 

(i.)    Ecc.  Hist.  3.  39- 


ANONYMOUS     WRITINGS.  259 

The  Preaching,  and  Doctrine  of  Peter. 

These  books  were  well  known  in  the  second  century. 

The  Preaching  of  Peter  was  condemned  by  Eusebius,  in  the  same 
language  used  in  reference  to  the  Gospel  of  Peter.  He  pronounced 
it  a  forgery,  and  stated  that  none  of  the  ancients,  nor  any  ecclesias- 
tical writers  had  taken  testimonies  from  it. — [Ecc.  H.  3.  3. 

On  the  contrary,  it  is  referred  to  by  Heracleon,  A.  D.  190,  accord- 
ing to  Origen,  (Tom.  1,  in  Joan,  p.  211),  and  repeatedly  by  Clement  of 
Alexandria.  —  [Stromata,  1.  29;  2. 15;  6.  5;  6.  6,  and  6.  15.]  Also  by 
Lactantius;  all  before  Eusebius.  Clement  took  numerous  testimon- 
ies from  it,  and  endorsed  it  in  the  most  emphatic  manner;  declaring 
that  Christ  said  to  his  disciples,  what  he  is  reported  to  have  said,  in 
the  Preaching  of  Peter,— [Strom.  6.  6. 

It  was  also  referred  to  in  the  epistle  of  Peter  to  James,  published 
by  Cotelerius.— [See  Ante-Nic.  Ch.  Lib.  vol.  17,  p.  1. 

The  book  was  subsequently  cited  by  Theodotus,  Byzantius,  and 
Gregory  Nazianzen,  of  the  ancients,  and  among  the  moderns  has  been 
very  favorably  spoken  of  by  Dr.  Grabe,  Mr.  Toland,  Mr.  Whiston,  Dr. 
Mill,  and  others. 

The  Doctrine  of  Peter  was  a  small  book,  in  use  in  the  2d  century, 
of  which  little  is  now  known.  It  was  referred  to  and  condemned  by 
Origen.  From  him  we  learn  that  it  contained  the  same  passage  which 
Jerome  says  was  in  the  Gospel  of  the  Hebrews,  in  which  Christ  says 
to  those  who  were  with  Peter,  "Lay  hold,  handle  me,  and  see  that  I 
am  not  an  incorporeal  spirit,"-[Origen,  de  Princip.  Prsef .  eec.  8. 

Testaments  of  the  Twelve  Patriarchs. 

Supposed  to  have  been  written,  about  A.  D.  125.  The  character 
of  the  book  is  indicated  by  the  title.  Each  of  the  sons  of  Jacob  gives 
his  dying  testimony  on  some  important  subject. — "The  Testament  of 
Reuben  concerning  Thoughts;"  "The  Testament  of  Simeon  concern- 
ing envy;"  etc. 

Dr.  Lardner  thought  he  discovered  in  it  some  slight  evidence  of 
the  use  of  some  of  the  canonical  gospels.  Nothing  better  illustrates 
the  dearth  of  evidence,  than  the  necessity  of  searching  for  it  in 
a  document  of  this  kind. 

The  Sibylline  Oracles 

Belong  properly  to  an  earlier  age,  but  are  supposed  to  have  been  in- 
terpolated about  this  time,  in  order  to  furnish  additional  evidence  for 
the  Christian  religion.     They  were  extensively  quoted,  from  Justin 


260         THIRD   PERIOD A.  D.  120  TO  A.  D.  130. 

Martyr  down;  though  the  quotations  of  Justin  have  reference,  for  the 
most  part,  to  the  utterances  of  the  ancient  sibyl. 

The  Preaching  of  Paul. 

This,  as  well  as  the  Preaching  of  Peter,  was  referred  to  by  Lac- 
tantius  and  others,  and  was  generally  known  in  the  second  century. 
It  contained  references  to  the  Sibylline  writings.  Also  to  the  fire  in 
Jordan,  at  the  time  of  the  baptism  of  Jesus. — [See  Anonymous 
Treatise  on  Re-Baptism,  Ante-Nicene,  vol.  13,  p,  426. 

It  has  been  favorably  referred  to  by  Cardinal  Baronius,  Dr.  Grabe, 
and  others.  Sixtus  Senensis  believed  it  to  have  been  written  by  Paul. 
—[Bib.  Sane.  lib.  2,  p.  113. 

Syriac  Documents. 

The  late  Dr.  Cureton  found  among  the  Syriac  manuscripts  of  the 
British  Museum,  several  documents  purporting  to  have  been  written 
in  the  first  and  second  centuries. — [See  20th  volume  of  Ante-Nicene 
Collection. 

They  are  full  of  mistakes  and  anachronisms,  and  cannot  be  con- 
sidered of  much  value. — [Consult  "Revelations  of  Anti-Christ;"  Bos- 
ton and  N.  Y.  1879;  an  able  work,  but  written  in  an  objectionable 
style. 


FOURTH    PERIOD. — A.  D.  130  TO  170. 
FORTY       YEARS      OF      CHRISTIAN      WRITERS 


CHAPTER     XIX. 

FIRST  HALF  OF  FOURTH  PERIOD.— A.  D.  130  TO  150.J 


Caepockates — Epiphanes — Ceedo — Hermas — Cerinthus 
— IsiDORUS — Valentinus — Papias — Epistle  to  Diognetus 
— The  Clementines. 

Carpocrates. — About  A.  D.  135. 

Irenseus,  in  his  first  book  against  Heresies,  writes 
as  follows : 

"Carpocrates,  again,  and  his  followers,  maintain  that  the  world  and 
the  things  which  are  therein,  were  created  by  angels  greatly  inferior 
to  the  unbegotten  Father.  They  also  hold  that  Jesus  was  the  son  of 
Joseph,  and  was  just  like  other  men,  with  the  exception  that  he  dif- 
fered from  them  in  this  respect,  that  inasmuch  as  his  soul  was  stead- 
fast and  pure,  he  perfectly  remembered  those  things  which  he  had 
witnessed  within  the  sphere  of  the  unbegotten  God.  On  this  account, 
a  power  descended  upon  him  from  the  Father,  that  by  means  of  it,  he 
might  escape  from  the  creators  of  the  world." 

After  enlarging  upon  this  idea,  and  stating  that 

they  believe  the  human  soul,  which  is  like  that  of 

Christ,  can  rise  above  the  creators  of  the  world,  he 

says : 

"This  idea  has  raised  them  to  such  a  pitch  of  pride,  that  some  of 


262   FOURTH  PERIOD — A.  D.  130  TO  A.  D.  170. 

them  declare  themselves  similar  to  Jesus;  while  others,  still  more 
mighty,  maintain  that  they  are  superior  to  his  disciples,  such  as  Peter 
and  Paul,  and  the  rest  of  the  apostles,  whom  they  consider  to  be  in  no 
respect  inferior  to  Jesus." 

He  then  charges  them  with  practicing  magical 
arts  and  incantations ;  of  using  philters  and  love 
potions ;  of  having  recourse  to  familiar  spirits, 
dream-sending  demons,  ''and  other  abominations  ;" 
and  of  leading  a  licentious  life/ 

Dr.  Lardner  thinks  the  charge  of  licentiousness 

a  slander.'' 

Clement  of  Alexandria  speaks  of  Carpocrates 
and  Epiphanes  as  both  advocating  a  community  of 
wives.  Clement  argues  against  it  in  the  second 
chapter  of  the  third  book  of  the  Stromata.^ 

Epiphanes, — About  A.  D.  140, 

Was  the  son  of  Carpocrates,  and  was,  like  his 
father,  a  Gnostic.  He  believed  in  an  infinite, 
eternal  principle.  It  is  ignorance  and  passion, 
which,  in  disturbing  the  equaUty  and  community 
of  goods,  have  introduced  evil  into  the  world.  The 
idea  of  property  forms  no  part  of  the  divine  plan. 
All  unequal  laws  should  be  abolished,  and  equality 
should  be  re-established.  He  is  reported  to  have 
advocated  the  community  of  wives,  as  well  as  of 
the  fruits  of  the  earth. 

He  died  at  the  early  age  of  seventeen  years. 

A  temple  was  consecrated  to  him  in  Cappadocia, 

(i.)    Adv.  Hsr.  I.  25.       Ante-Nic.  vol.  5,  p,  93. 
(2.)    Lard.  Works,  vol.  4,  p.  562. 
{3.)    Ante-Nic.  vol.  12,  p.  86. 


HERMAS.  263 

and  according  to  Clement  of  Alexandria,   he   was 
honored  as  a  god.^ 

Cerdo  or  Cerdon. — ^About  A.  D.  140. 

Cerdon,  also,  was  a  Gnostic.  Irenseus  says  he 
came  to  Rome  from  Syria,  in  the  time  of  Hyginus. 
His  views  were  adopted  and  amplified  by  Marcion. 
Like  Marcion,  he  is  accused  of  mutilating  the  Gos- 
pel of  Luke  ;  and  with  as  little  reason.  [See  "Mar- 
cion."] 

Hermas. — A.  D.  145. 

Hermas,  like  Barnabas,  is  often  classed  with  the 
apostolic  fathers.  He  is,  however,  placed  after  120, 
by  a  large  majority  of  writers,  and  most  of  them 
date  his  works  near  the  middle  of  the  second  cen- 
tury. 

The  authorship  of  the  Pastor  or  Shepherd  of  Her- 
mas, as  stated  in  the  Muratorian  Fragment,  is  gen- 
erally accepted.  ''The  Pastor,  moreover,"  says  the 
Fragment,  ''did  Hermas  write,  very  recently,  in  our 
times,  in  the  city  of  Rome,  while  his  brother. 
Bishop  Pius,  sat  in  the  chair,  in  the  church  of 
Rome." 

According  to  the  "Handbuch  der  Kirchenge- 
schichte,"  a  work  extensively  used  as  a  text  book 
among  Catholics,  Pius  was  Bishop  from  A.  D.  142 
to  157. 

This,  which  may  now  be  considered  the  settled 
verdict  of  scholars  as  to  the  authorship  of  the  Pastor, 

(i.)    Stromata,  bk.  3,  ch.  2. 


264   FOURTH  PERIOD— A.  D.  130  TO  A.  D.  170. 

by    no   means  accords  with   the  opinions   of  the 
fathers. 

With  them,  Hermas,  the  author  of  the  Shepherd, 
was  the  Hermas  of  apostolic  times.  Origen  dis- 
tinctly ascribes  the  Shepherd  to  the  Hermas  men- 
toned  in  the  Epistle  to  the  Romans.'  This  is  fa- 
vored by  Eusebius,^  and  by  Jerome.^ 

The  early  writers  considered  it  an  inspired  book. 

Irenseus  quotes  it  as  scripture.'*  Clemens  Alex- 
andrinus  thought  it  divinely  inspired. ^  It  was  read 
in  the  churches  as  scripture. 

Here  we  have  the  same  phenomenon  as  in  the 
case  of  the  Epistle  of  Barnabas.  A  work  univers- 
ally attributed  to  a  co-worker  and  companion  of 
Paul,  which  modern  scholars  of  all  shades  of  reli- 
gious opinion  concur  in  deciding  was  never  written 
by  him,  nor  even  in  that  century.  In  view  of  such 
facts,  it  is  impossible  not  to  perceive  that  the  books 
finally  admitted  into  the  canon,  were  selected  with 
reference  to  their  contents,  rather  than  to  any 
question  of  authenticity,  or  of  proof  of  apostolic 
origin. 

The  Shepherd  of  Hermas  was  one  of  the  most 
popular  books  among  the  Christians  of  the  second 
century. 

About  the  year  494,  it  was  condemned  in  the  de- 

(i.)  Comment,  in  Rom.  16. 14;  lib.  10,  31.  Origen  there  states  that  he  thinks  it 
divinely  inspired. 

(2.)    Ecce.  Hist.  3.  3.  (3)    De  Viris  lUust.  c.  10. 

(4.)    Adv.  Hxr.  4.  20.  2. 
(5.)    Strom.  I.  29. 


HERMAS.  265 

cree  of  Pope  Gelasius  ;  from  which  time  it  began 
to  decline  in  public  favor. 

As  late  as  the  15th  century,  a  translation  of  the 
Shepherd  of  Hermas  was  found  in  a  MS.  of  the 
Latin  bible. 

The  Pastor  or  Shepherd  consists  of  three  books. 
The  first  is  entitled  Visions,  the  second,  Command- 
ments, the  third,  Similitudes.  There  is  in  it  all , 
nothing  attractive  to  the  modern  mind.  It  is  not 
easy  to  understand  how,  in  any  age,  its  wild  vaga- 
ries and  crude  piety  could  have  been  found  inter- 
esting, and  even  been  considered  inspired.  A  par- 
tial explanation  may  be  found  in  its  supposed 
semi-apostolic  origin. 

Its  Evidence  for  the  Gospels. — Dr.  Westcott 
says  it  contains  no  definite  quotation  from  either 
the  old  or  New  Testament.' 

''From  the  Shepherd  of  Hermas,"  says  Dr.  Less, 
*'no  inference  whatever  can  be  drawn." 

Cerinthus  and  His  Gospel. — About  A.  D.  145. 

The  history  as  well  as  the  writings  of  Cerinthus 
are  strangely  blended  with  those  of  John  the  pres- 
bjrter,  and  even  with  John  the  apostle. 

By  the  ancient  writers  on  heresies,  he  is  gener- 
ally placed  after  Carpocrates. 

A  sect  called  the  Alogi,  attributed  to  him  (so 
says  Epiphanius),  the  gospel,  as  well  as  the  other 
writings  of  John. 

(i.)    Canon,  p.  i8i. 


266   FOURTH  PERIOD — A.  D.  130  TO  A.  D.  170. 

Cerinthus  had  both  a  gospel  and  a  revelation. 

Toland  states  that  the  Gospel  of  John  was  attri- 
buted to  Cerinthus.' 

Cerinthus  is  believed  to  have  been  a  Jew  by 
birth.  He  was  educated  at  Alexandria,  and  taught 
philosophy  there. ^ 

Irenseus  says : 

"He  represents  Jesus  as  not  having  been  born  of  a  virgin,  but  as 
being  the  son  of  Joseph  and  Mary  according  to  the  ordinary  course 
of  human  generation;  while  he,  nevertheless,  was  more  righteous, 
prudent  and  wise  than  other  men."  "Moreover,  after  his  baptism, 
Christ  descended  upon  him  in  the  form  of  a  dove,  from  the  Supreme 
Ruler,  and  that  he  proclaimed  the  unknown  Father,  and  performed 
miracles."— [Adv.  Hsr.  1.  26. 

The  same  writer  says,  John's  Gospel  was  written 
to  confute  the  errors  spread  abroad  by  Cerinthus.^ 

This  may  be  accepted,  as  throwing  some  liglit  on 
the  time  when  the  Gospel  of  John  was  written. 
Jerome  also  asserts  that  John  wrote  against 
Cerinthus.'* 

IsiDORUs. — A.  D.  150. 

Isidorus  was  the  son  of  Basilides.  He  wrote 
works  of  an  exegetical  and  ethical  character.  Frag- 
ments are  preserved  by  Clement  of  Alexandria  and 
Epiphanius.  There  are  other  fragments  by  Hip- 
polytus.  Isidorus  maintained  the  doctrine  of  his 
father. 

*'No  references  to  the  gospels,"  says  Westcott.^ 

(i.)  Amyntor,  London,  1699,  p.  64. 

(2.)  Mosheim,  vol.  i,  pp.  93  to  95- 

(■?.)  Adv.  Haer.  3.  11. 

(4.)  See  Michaelis,  vol.  3,  p.  278. 

.  (5.)  Canon,  p,  267. 


THE  GOSPEL  OF  TRUTH.  267 

Yalentinus,  and  the  Gospel  of  Truth. — A.  D.  150. 

Valentinus  was  one  of  the  most  famous  Gnostics 
in  the  early  history  of  the  church.  According  to 
Tischendorf ,  he  came  from  Egypt  to  Rome,  about 
A.  D.  140.  He  was  by  birth  an  Egyptian,  and 
possibly  of  Jewish  descent.  Lardner  says  he  was  a 
man  of  letters.^ 

The  Valentinians  did  not  admit  that  Christ  had 
a  human  body.  Such  a  body,  they  said,  must  have 
sprung,  not  from  spirit,  or  from  God,  but  from 
the  will  of  man.^ 

The  Gospel  of  Truth  is  generally  attributed  to 
Valentinus  ;  though  Westcott  says  it  was  composed 
by  his  followers. 

There  was  a  tradition  among  the  Valentinians, 
that  Jesus  remained  among  his  disciples  eighteen 
months  after  his  resurrection  .3 

The  Canonical  Gospels. —  An  effort  has  been 
made  to  make  Valentinus  a  witness  for  the  canoni- 
cal gospels. 

Davidson  says  it  is  doubtful  whether  Valentinus' 
alleged  citations  from  the  New  Testament  can  be 
relied  upon.'* 

Papias.— A.  D.  125. 

Papias,  who  had  long  been  considered  an  imme- 
diate successor  to  the  apostles,  is  now  generally 
relegated  to  the  second  century. 

(1.)  Vol.  4,  p.  526. 

(2.)  Tertullian,  de  Came  Christi,  c.  15. 

(3.)  Irenseus  adv.  Hajr.  i.  3.  2. 

(4.)  Canon,  p.  87. 


268   FOURTH  PERIOD — A.  D.  130  tO  A.  D.  170. 

Papias  was  bishop  of  Hierapolis,  in  Phrygia.  He 
was  a  millenarian.  The  doctrine  that  the  end  of 
the  world  was  near  at  hand,  was  extensively  believed 
and  may  be  considered  as  orthodox  in  the  second 
century. 

Fragments  prom  Papias. —  (Ecumenius  repre- 
sents him  as  saying  that  Judas  came  to  his  death 
in  this  manner : 

"His  body  having  Bwollen  to  such  an  extent,  that  he  could  not  pass 
where  a  chariot  could  pass  easily,  he  was  crushed  by  the  chariot,  so 
that  his  bowels  gushed  out." 

The  writer  of  this  could  hardly  have  seen  the 
Gospel  of  Matthew.  Irenseus,  in  the  33d  chapter 
of  the  5th  book  against  heresies,  cites  from  Papias, 
sayings  of  Christ  unlike  an3rfching  in  the  New  Tes- 
tament : 

"The  elders  who  saw  John,  the  disciple  of  the  Lord,  related  that 
they  had  heard  from  him,  how  the  Lord  used  to  teach,  in  regard  to 
these  times,  and  say: 

•"The  days  will  come,  in  which  vines  shall  grow,  each  having  ten 
thousand  branches,  and  in  each  branch  ten  thousand  twigs,  and  in 
each  twig  ten  thousand  shoots,  and  in  each  one  of  the  shoots  ten 
thousand  clusters,  and  on  every  one  of  the  clusters  ten  thousand 
grapes,  and  every  grape,  when  pressed,  will  give  five  and  twenty 
metrets  of  wine.' "  etc. 

Also  that  1,000,000,000  pounds  of  clear,  pure, 
fine  flour  would  be  produced  from  one  grain  of 
wheat ;  and  that  animals  should  become  peaceful 
and  harmonious,  and  perfectly  subject  to  man. 

Irenseus  adds,  that  these  things  were  borne  wit- 
ness to  by  Papias,  the  hearer  of  John,  and  com- 
panion of  Polycarp. 

The  famous  testimony  of   Eusebius,  concerning 


FRAGMENTS   FROM    PAPIAS.  269 

Papias,  which,  in  some  form,  will  be  found  in 
every  work  on  the  canon  of  the  New  Testament,  is 
is  as  follows : 

That  Papias  wrote  five  books,  called  an  Exposition  of  the  Oracles 
of  the  Lord,  citing  Irenaeus. 

That  Papias  affirmed  that  he  received  the  sayings  of  the  apostles 
from  those  who  accompanied  them,  and  that  he  heard  in  person 
Aristion,  and  the  presbyter  John;  and  gives  their  traditions. 

That  there  was  a  narrative  received  by  Papias  from  the  daughters 
of  Philip,  of  the  raising  of  a  man  from  the  dead,  and  how  Justus, 
surnamed  Barsabas,  swallowed  a  deadly  poison,  and  received  no 
barm. 

That  Papias  had  set  down,  as  coming  to  him  from  unwritten  tra- 
dition, "some  strange  parables  and  instructions  of  the  Savior,  and 
some  other  things,  of  a  more  fabulous  nature." 

Eusebius  then  adds,  "as  a  matter  of  primary  importance,  a  tradi- 
tion regarding  Mark,  who  wrote  the  gospel." 

That  the  presbyter  said  that  Mark,  having  become  the  interpreter 
of  Peter,  wrote  down  accurately,  whatsoever  he  remembered.  It  was 
not,  however,  in  exact  order  that  he  related  the  sayings  or  deeds  of 
Christ.  For  he  neither  heard  the  Lord,  nor  accompanied  him.  But 
afterward,  he  accompanied  Peter,  who  accommodated  his  instructions 
to  the  necessities  (of  his  hearers),  but  with  no  intention  of  giving  a 
regular  narrative  of  the  Lord's  sayings.  Wherefore  Mark  made  no 
mistake  in  thus  writing  some  things  as  he  remembered  them.  For  of 
one  thing  he  took  especial  care,  not  to  omit  anything  he  had  heard, 
and  not  to  put  anything  fictitious  in  the  statements. 

That  "Matthew  put  together  the  oracles  (of  the  Lord)  in  the 
Hebrew  language,  and  each  one  interpreted  them  as  best  he  could," 

That  Papias  gives  a  story  of  a  woman  who  was  accused  of  many 
sins  before  the  Lord,  which  was  to  be  found  in  the  Gospel  of  the 
Hebrews. 

Also  that  Papias  considered,  "That  the  information  which  he 
could  derive  from  books,  was  not  so  profitable  as  that  which  was  pre- 
served in  a  living  tradition.— [Eusebius,  Ecc.  Hist.  bk.  3,  ch.  39. 

Such  is  this  far-famed  testimony.  That  portion 
relating  to  the  Gospels  of  Mark  and  Matthew,  may 
be  stated  as  follows  :  ^ 


270   FOURTH  PERIOD — A.  D.  130  TO  A.  D.  170. 

Eusebius  says,  that  Papias  said,  that  John  the 
presbyter  told,  in  what  manner  certain  writings  of 
Mark  and  Matthew  had  been  constructed. 

The  value  to  be  attached  to  any  statements  of 
Eusebius,  will  be  considered  hereafter. 

One  important  circumstance  will  be  noted,  in  the 
evidence,  as  it  stands  : 

Notwithstanding  this  explanation  of  the  apos- 
tolic origin  of  the  books,  it  appears  that  Papias 
considered  them,  as  evidence,  inferior  to  oral  tra- 
dition. That,  too,  a  hundred  years  after  the  time, 
when,  as  is  claimed,  they  were  written. 

Again,  it  is  contended  by  able  critics,  that  the 
language  here  attributed  to  Papias,  concerning  the 
book  written  by  Mark,  cannot  be  applied  to  the 
gospel  which  bears  his  name.*  They  insist  that  it 
must  be  referred  to  the  Preaching  of  Peter,  or  some 
other  document  more  ancient  than  the  Gospel  of 
Mark.  So  also  of  the  logia,  oracles  or  sayings  of 
Christ,  by  Matthew,  which  were  not  the  same  as 
the  Gospel  of  Matthew. 

Epistle  to  Diognetus. — About  A.  D.  140. 

This  is  an  apology,  or  argument,  in  favor  of  the 
Christian  system,  and  in  defense  of  the  Christians 
of  that  day.  It  is  well  written.  It  has  been 
variously  attributed  to  Quadratus,  to  Aristides, 
Justin  Martyr,  and  others .  Bunsen  thought  part  of 
it  was  written  by   Marcion.^     Westcott  thinks  he 

(i.)    Credner,  Davidson,  Guericke,  Griesbach,  Neander,  and  many  others. 
(2.)    Analecta  Ante-Nic.  i.  103. 


THE   CLEMENTINES.  271 

sees  indications  of  John's  Gospel  in  this  document, 
but  says  there  are  no  direct  references.'  This 
epistle  is  only  to  be  found  in  a  single  manuscript  of 
a  late  date,  and  hence  has  been  suspected  of  being 
a  forgery. 

The  Clementines. — A.  D.  150. 

The  Recognitions,  the  Homilies,  Epitome,  etc. 
These  are  Ebionite  productions.  The  writer  ap- 
pears to  have  had  the  same  gospels  which  were 
used  by  Justin. 

Tischendorf  thinks  the  Gospel  of  the  Hebrews 
was  used  by  Justin  Martyr,  by  the  author  of  the 
Clementines,  and  by  Tatian  and  Hegesippus.^ 

(i.)    Canon,  p.  8i. 

(2.)    Origin  of  the  Four  Gospels,  p.  78. 


CHAPTER     XX  . 

FIRST  HALF  OF  FOURTH  PERIOD— Continued. 


Marcion. — A.  D.  145, 

Marcion,  the  great  heresiarch,  was  born  at 
Sinope,  in  the  second  century.  He  came  to  Rom© 
about  the  year  142. 

Tertullian  says,  the  fiercest  and  most  barbarous 
nations  lived  upon  the  Euxine  Sea — that  nothing 
had  the  glow  of  life  there — that  all  things  were 
torpid  and  stiff  with  cold  —  that  nevertheless, 
nothing  in  Pontus  was  so  barbarous  and  sad,  as 
that  Marcion  was  born  there. 

Dr.  Lardner,  on  the  authority  of  Jerome  and 
Augustine,  credits  Marcion  with  being  a  man  of 
letters.'  He  preached  and  disseminated  his  doc- 
trines, for  twenty  years  ;  and  with  such  success, 
that  in  the  time  of  Epiphanius,  his  followers  were 
in  every  nation  under  heaven. 

The  story  that  before  he  came  to  Rome,  he  had 
seduced  a  young  woman,  Dr.  Lardner  thinks  an 
invention  of  Epiphanius.^     It  probably  originated 

(i.)    Lardner's  works,  vol.  4,  p.  526. 

(a.)    Ibid.  vol.  4,  p.  591.  / 


MARCION.  273 

in  the  fact,  which  we  learn  from  Jerome,  that  Mar- 
cion  had  sent  before  him  to  Rome,  a  woman,  to 
prepare  the  minds  of  the  people  for  his  doctrines.' 

Marcion  is  said  to  have  rejected  the  Old  Testa- 
ment entirely  ;  not  considering  it  of  any  authority 
after  the  coming  of  Christ.  He  wrote  a  work  en- 
titled ''Antithesis,"  in  which  he  contrasted  the  old 
system  with  the  new — the  God  of  the  one,  with  the 
God  of  the  other — the  law  with  the  gospel.  He 
represented  Christianity  as  a  new  system,  abrogat- 
ing the  old,  and  as  entirely  disconnected  from  it. 
The  Creator  of  the  world  described  in  the  Old  Tes- 
tament, [The  Demi-ourgos] ,  was  different  from  the 
God  of  the  new  dispensation,  and  inferior  to  him. 
From  the  superior  God,  Jesus  had  come,  endued 
with  divine  power,  commencing  with  the  begin- 
ning of  his  ministry. 

He  maintained  the  doctrine  of  the  impurity  of 
matter  and  could  not  therefore  believe  in  the  im- 
maculate conception.  According  to  Tertullian,^  he 
even  denied  the  corporeal  reality  of  the  flesh  of 
Christ.  But  this  statement  may  be  received  with 
some  allowance. 

Marcion  denied   the   resurrection   of   the   body, 
and  believed  in  the  doctrine  of  necessity. 

He  was  a  follower  of  Paul,  and  accused  the  other 
apostles  of  having  perverted  the  gospel  doctrines. 

Tertullian  ingeniously  endeavors  to  treat  this 
accusation  as  aimed  at  the  four  gospels  ;  and  argues 

(i.)    Jerome,  adv.  Ctesipb.  t.  4,  p.  477. 

(2.)    Adv.  Marcion,  3.  8.  See  also  de  Pr.  c.  33,  34. 


274       FOURTH   PERIOD — A.  D.  130  TO  A.  D.  170. 

thence  that  they  must  have  been  in  existence  be- 
fore Marcion.  His  argument,  however,  destroys 
itself;  since  the  apostles  denounced,  were  Peter, 
James  and  John  ;  only  one  of  whom  has  credit  for 
writing  either  of  the  four  gospels,  while  to  the 
other  two  were  attributed  two  of  the  apocryphal 
gospels.  Marcion  probably  referred  to  the  cor- 
ruption of ''the  gospbl,"  and  not  to  any  written 
books. 

Marcion  taught  and  permitted  the  baptizing  by 
women.  It  may  be  inferred,  also,  from  Epiphan- 
ius,  that  he  did  not  treat  with  much  respect  those 
who  refused  them  this  privilege.^ 

Marcion 's  New  Testament. 

The  first  New  Testament  that  ever  appeared,  was 
compiled  and  published  by  Marcion.  It  was  in  the 
Greek  language.  It  consisted  of  ''The  Gospel," 
and  "The  Apostolicon."  No  Acts — no  Revelation, 
and  but  one  gospel .  The  Apostolicon  comprised 
ten  of  Paul's  Epistles,  as  follows  :  Galatians,  1st 
and  2d  Corinthians,  Romans,  except  the  15th  and 
16th  chapters,  1st  and  2d  Thessalonians,  Ephesians, 
Colossians ,  Philemon  and  Philippians  ;  arranged  in 
the  order  as  here  named. "^ 

This  canon  of  the  New  Testament  was  prepared 
and  published  soon  after  his  arrival  at  Rome  ;  prob- 
ably about  A.  D.  145.  Baring-Gould  thinks  he 
brought  the  gospel  with  him  from  Sinope.^ 

(i.)    Adv,  Haer.  42.  4. 

(2.)    Also  part  of  tb«  Epistle  to  the  Laodiceans. 

(3.)    Lost  and  Host.  Gospels,  p.  241. 


marcion's  new  testament.  275 

Tertullian  accuses  Marcion  of  giving  no  name  or 
title  to  his  gospel.  It  was  called  simply  "the  Gos- 
pel;"  and  sometimes, ''the  Gospel  of  the  Lord." 
Marcion  claimed  for  it  the  authority  of  Paul  him- 
self. It  closely  resembles  the  Gospel  of  Luke,  but 
is  much  shorter. 

Ever  since  the  time  of  Tertullian,  it  has  been,  by 
many,  charged  against  Marcion,  that  he  corrupted 
the  Gospel  of  Luke.  This  charge,  it  will  be  seen 
as  we  proceed,  cannot  be  sustained. 

Nearly  all  we  have  concerning  the  Gospel  of 
Marcion,  comes  through  Tertullian  and  Epiphanius, 
both  of  whom  were  violently  opposed  to  him,  and 
neither  of  whom  was  particularly  scrupulous  in  the 
means  employed  against  an  adversary.  Hence  it 
has  become  difficult  to  reproduce  the  gospel.  Sev- 
eral German  critics  have  attempted  to  reconstruct 
it,  and  it  is  published  in  the  Codex  Apocryphus  of 
Thilo,  from  the  works  of  Hahn. 

In  Marcion's  Gospel,  there  was  nothing  corres- 
ponding to  the  first  three  chapters  of  Luke. 

The  first  chapter  of  Marcion  was  similar  to  the 
fourth  of  Luke,  but  had  many  variations  from  it ; 
and  it  is  here  that  the  critics  have  had  the  most 
difficulty. 

After  passing  the  first  chapter  of  Marcion  and 
fourth  of  Luke,  the  progress  is  somewhat  easier. 
Tertullian  furnishes  but  little  aid  ;but  Epiphanius, 
writing  in  the  same  language  with  Marcion,  gives  a 
list  of  78  passages,  in  which,  as  he  claims,  Marcion 
corrupted  the  text  of  Luke.     As  he  mentions  the 


276   FOURTH  PERIOD A.  D.  130  TO  A.  D.  170. 

most  trivial  deviations,  giving  the  exact  words  in 
every  instance,  we  think  it  may  be  taken  as  the 
correct  text  of  Marcion. 

This  opinion  is  confirmed  by  the  fact,  that  in  his 
scholia,  he  recapitulates  every  reading  in  almost 
precisely  the  same  words  ;  the  deviations  being  few 
and  unimportant. 

Tertullian,  in  his  work  against  Marcion,  has  a 
running  commentary  on  Luke ,  with  a  constant  in- 
vective against  Marcion ,  and  an  occasional  allusion 
to  his  gospel.  From  this  some  little  further  assist- 
ance may  be  obtained.  Too  much  reliance  has  been 
placed  upon  it  by  some  critics,  as  it  is  quite  uncer- 
tain, in  many  cases,  whether  Tertullian  is  referring 
to  the  Gospel  of  Marcion,  or  to  the  text  of  Luke, 
as  it  prevailed  in  his  day.  By  comparing  all  that 
is  said  by  these  two  writers,  the  text  of  Marcion 
may  be  pretty  nearly  discovered. 

We  have  not  been  able  to  procure  a  copy  of  this 
important  gospel,  as  it  appears  in  Thilo,  or  else- 
where. 

From  the  works  of  Tertullian  and  Epiphanius, 
we  have,  however,  attempted  to  reproduce  it ;  oc- 
casionally invoking  the  aid  of  some  of  the  German 
critics. 

THE  GOSPEL.    [According  to  Marcion.] 

Chapter  1.— (Mostly  in  the  4th  chapter  of  Luke.) 

In  the  fifteenth  year  of  the  reign  of  Tiberius  Caesar,  (Part  of  Luke 
3. 1),  Jesus  came  down  to  Capernaum,  a  city  of  Galilee,  and  taught 
them  on  the  sabbath  days.    (Luke  4.  31.) 

Verse  2.    And  they  were  exceedingly  astonished  at  his  doctrine, 


THE    GOSPEL    OF    MARCION.  277 

for  his  word  was  with  power.     (For  parallel  with  verses  2  to  9  inclu- 
sive, see  Luke,  ch.  4.  vv.  32  to  39.) 

3.  And  In  the  synagogue  there  was  a  man  who  had  a  spirit  of  an 
unclean  devil,  and  who  cried  out  with  a  loud  voice, 

4.  Saying:  Let  us  alone,  what  have  we  to  do  with  thee,  Jesus? 
(omitting  the  words  "of  Nazareth.")  Art  thou  come  to  destroy  usV 
I  know  thee  who  thou  art,  the  holy  one  of  God. 

5.  And  Jesus  rebuked  him,  saying:  Hold  thy  peace,  and  come  out 
of  him.  And  when  the  devil  had  thrown  him  in  the  midst,  he  came 
out  of  him,  and  hurt  him  not. 

6.  And  they  were  all  amazed,  and  spake  among  themselves,  say- 
ing: What  a  word  is  this?  For  with  authority  and  power  he  com- 
mandeth  the  unclean  spirits,  and  they  come  out. 

7.  And  the  fame  of  him  went  out  into  every  place,  in  the  country 
round  about.  (This  verse  is  omitted  by  Volkmar,  but  retained  by 
Hahn,  Hilgenfeld  and  others.  See  Sup,  Rel.  vol.  2,  p.  128.  Note. 
Baring-Gould,  who  reproduces  this  chapter,  follows  Volkmar.  The 
two  following  verses  are  omitted  by  Ritschl  and  Bauer,  but  retained 
by  others.) 

8.  And  he  arose  out  of  the  synagogue,  and  entered  into  Simon's 
house.  And  Simon's  wife's  mother  was  taken  with  a  great  fever;  and 
they  besought  him  for  her. 

9.  And  he  stood  over  her  and  rebuked  the  fever;  and  it  left  her; 
and  immediately  she  arose  and  ministered  unto  them.  (Following 
this,  Volkmar  has  the  last  part  of  Luke  4. 14  and  15;  but  he  is  not 
supported  by  other  critics.) 

10.  And  he  came  to  Nazareth,  and,  as  his  custom  was,  he  went  into 
the  synagogue  on  the  sabbath  day,  and  began  to  preach  to  them. 
(See  Luke  4. 16.) 

11.  And  he  sat  down,  and  the  eyes  of  all  who  were  in  the  syna- 
gogue, were  fastened  on  him.    (Luke  4.  20.) 

12.  And  he  began  to  speak  to  them.  And  all  bare  him  witness,  and 
wondered  at  the  gracious  words  which  proceeded  out  of  his  mouth. 
(Luke  4.  21,  22.) 

13.  And  he  said  unto  them.  Ye  surely  will  say  unto  me  this  prov- 
erb: Physician,  heal  thyself;  whatsoever  ye  have  done  in  Caper- 
naum, do  also  here.  (Luke  4.  23.)  (The  next  verse,  24th  of  Luke, 
was  not  in  Marcion.  Neither  were  verses  25  and  26,  according  to 
Hahn,  Ritschl  and  DeWette.  We  accordingly  omit  them,  though 
they  were  retained  by  Volkmar  and  Hilgenfeld.     Verse  27  is  also 


278   FOURTH  PERIOD A.  D.  130  TO  A.  D.  170. 

omitted  by  most  critics.      Baring-Gould,  who  follows  Volkmar,  re- 
tains these  three  verses.) 

14.  And  all  they  in  the  synagogue,  when  they  heard  these  things, 
were  filled  with  wrath.    (Luke  4.  28.) 

15.  And  rose  up,  and  thrust  him  out  of  the  city,  and  led  him  to  the 
brow  of  the  hill  whereon  their  city  was  built,  that  they  might  cast 
him  down  headlong.  (Luke  4.  29.) 

16.  But  he,  passing  through  the  midst  of  them,  went  his  way. 
(Volkmar  says  "to  Capernaum.")    (See  Luke  4.  30.) 

17.  Now  when  the  sun  was  setting,  all  they  that  had  any  sick  with 
divers  diseases,  brought  them  unto  him;  and  he  laid  his  hands  ou 
every  one  of  them,  and  healed  them.    (Luke  4. 40.) 

18.  And  devils  also  came  out  of  many,  crying  out  and  saying. 
Thou  art  Christ,  the  Son  of  God.  And  he,  rebuking  them,  suffered 
them  not  to  speak:  for  they  knew  that  he  was  Christ.  (For  parallel 
to  verses  18  to  21,  inclusive,  see  Luke  4.  41  to  44.) 

19.  And  when  it  was  day,  he  departed,  and  went  into  a  desert  place. 
And  the  people  sought  him,  and  came  unto  him,  and  staid  him,  that 
he  should  not  depart  from  them. 

20.  And  he  said  unto  them,  I  must  preach  the  kingdom  of  God  to 
other  cities  also;  for  therefore  am  I  sent. 

21.  And  he  preached  in  the  synagogues  of  Galilee. 

Chapter  II.    (See  Luke,  ch.  5.) 

Verses  1  to  13,  same  as  in  the  Gospel  of  Luke. 

14.  And  he  charged  him  to  tell  no  man,  J3ut  go  and  show  thyself  to 
the  priest,  and  offer  for  thy  cleansing,  according  as  Moses  commanded, 
for  a  testimony  unto  you. 

Verses  15  to  39  inclusive,  same  as  in  Luke. 

Chapter  III.    (Luke,  ch.  6.) 

Verses  1  to  16,  same  as  in  Luke. 

17.  And  he  came  down  among  them,  {en  autois\  and  stood  in  the 
plain,  and  there  was  the  company  of  his  disciples,  and  a  great  multi- 
tude of  people,  out  of  all  Judea  and  Jerusalem,  and  from  the  sea 
coast  of  Tyre  and  Sidon,  who  came  to  hear  him,  and  to  be  healed  of 
their  diseases. 

18.  Same  as  in  Luke. 

19.  And  the  whole  multitude  sought  to  touch  him. 
20, 21  and  22,  Same  as  in  Luke. 

23.  Rejoice  ye  in  that  day,  and  leap  for  joy;  for  behold  your  reward 


THE   GOSPEL   OP   MARCION.  279 

is  great  in  heaven;  for  in  the  like  manner  did  your  fathers  unto  the 
prophets. 

24  to  49  inclusive,  same  as  in  Luke. 

Chapter  IV.    (Luke,  ch.  7.) 

Verses  1  to  28,  same  as  in  Luke,  except  some  unimportant  verbal 
differences. 

^Verses  29  to  35  inclusive,  of  Luke,  not  in  Marcion.) 

29.  (36  of  Luke.)  And  going  into  the  house  of  a  Pharisee,  he  ate 
with  him. 

30.  (37  and  38  of  Luke.)  But  a  sinful  woman,  standing  near,  before 
his  feet,  washed  his  feet  with  her  tears,  and  anointed  them,  and 
kissed  them. 

31  to  35  inclusive,  same  as  39  to  43  of  Luke. 

36.  (44,  45  and  46  of  Luke.)  And  he  turned  to  the  woman,  and  said 
unto  Simon,  See'st  thou  this  woman  ?  I  entered  into  thy  house,  thou 
gavest  me  no  water  for  my  feet.  She  has  washed  my  feet  with  her 
tears,  and  has  anointed  them,  and  kissed  them. 

37  to  40  inclusive,  same  as  47  to  50  of  Luke. 

Chapter  V.    (Luke,  ch.  8.) 

Verses  1  to  18  inclusive,  same  as  in  Luke.  (Verse  19  of  Luke  not  in 
Marcion.) 

19,  20  and  21  inclusive,  same  as  20, 21  and  22  of  Luke.  But  Volk 
mar  has,  in  verse  20  of  Marcion,  (21  of  Luke),  "Who  is  my  mother  f 
and  who  are  my  brethren  ?    My  mother  and  my  brethren  are,"  etc. 

22.  (23  and  24  of  Luke.)  He  was  sleeping  with  the  sailors.  And  he 
arose,  and  rebuked  the  wind,  and  the  sea. 

23  to  40  inclusive,  same  as  25  to  42  of  Luke. 

41.  (43,  44  and  45  of  Luke.)  And  a  woman,  touching  him,  was 
healed  of  an  issue  of  blood;  and  the  Lord  said,  Who  has  touched  me? 

42  to  52  inclusive,  same  as  46  to  56  of  Luke. 

Chapter  VI.  [Luke,  ch.  9.] 
Verses  1  to  15  inclusive,  same  as  in  Luke. 

16.  Same  as  in  Luke,  except,  "he  asked  blessing  upon  them." 
[Ep  autois.] 

17  to  21  inclusive,  same  as  in  Luke. 


280   FOURTH  PERIOD — A.  D.  130  tO  A.  D.  170. 

22.  Saying,  the  Son  of  Man  must  suffer  many  things,  and  be'put  to 
death,  and  after  three  days  rise  again. 

23  to  29  inclusive,  same  as  in  Luke. 

30.  (30  and  31  of  Luke.)  And  behold  two  men  talked  with  him; 
Elias  and  Moses,  in  glory. 

31  to  33  inclusive,  same  as  32  to  34  of  Luke. 

34.  (35  of  Luke.)  From  the  cloud  a  voice  saying:  This  is  my 
beloved  Son. 

35  to  38  inclusive,  same  as  36  to  39  of  Luke. 

39.  (40  of  Luke.)  And  I  besought  thy  disciples,  and  they  were  not 
able  to  cast  him  out.    {ouk  eedunestheesan  ekballein  auto.) 

40.  (41  of  Luke.)  And  he  said  to  them,  O  faithless  generation,  how 
long  shall  I  suffer  you? 

41  to  61  inclusive,  same  as  in  42  to  62  of  Luke. 

Chapter  VII.    (Luke,  ch.  10.) 
Verses  1  to  20  inclusive,  same  as  in  Luke. 

21.  In  that  hour,  he  rejoiced  in  the  spirit,  and  said:  I  thank  thee, 
Lord  of  heaven,  that  those  things  which  were  hidden  from  the  wise 
and  prudent,  thou  hast  revealed  unto  babes.  Even  so.  Father,  for  it 
seemed  good  in  thy  sight. 

22.  All  things  are  delivered  to  me  of  my  Father,  and  no  man  hath 
known  the  Father  save  the  Son,  nor  the  Son  save  the  Father,  and  he 
to  whom  the  Son  hath  revealed. 

23  and  24,  same  as  in  Luke. 

25.  And  behold,  a  certain  lawyer  stood  up,  and  tempted  him,  say- 
ing:   Master,  doing  what  shall  I  obtain  life  1:*    (aiomow  omitted.) 

26.  He  said  unto  him,  What  is  written  in  the  law  ? 

27  and  28,  same  as  in  Luke,  except  that  instead  of  orthos  apekri- 
thees,  Marcion  had  orthos  eipes. 

29  to  42  inclusive,  same  as  in  Luke. 

Chapter  VIII.    (Luke  ch,  11.) 
Verse  1,  same  as  in  Luke. 

2.  And  he  said  unto  them,  When  ye  pray,  say,  Father,  may  thy 
Holy  Spirit  come  to  us.  Thy  kingdom  come.  Thy  will  be  done,  as 
in  heaven,  so  on  earth. 

3  and  4,  same  as  in  Luke. 


THE    GOSPEL   OF    MARCION.  281 

5.  And  he  said:  Which  of  you  shall  have  a  friend,  and  shall  go 
unto  him  at  midnight,  asking  for  three  loaves  ?    [aiton  treis  artous;] 

("Verses  6,  7  and  8  of  Luke,  not  in  Marcion.) 

6.  [9  of  Luke.]  Ask,  and  it  shall  be  given.  (Verse  10  of  Luke,  not 
in  Marcion.) 

7.  [11  and  12  of  Luke.]  Who  of  you,  being  a  father,  if  his  son  ask 
a  fish,  instead  of  a  fish,  will  give  to  him  a  serpent?  Or,  instead  of  an 
egg,  a  scorpion  ? 

8.  [13  of  Luke.]  If,  therefore,  you  being  evil,  know  how  to  give 
good  things  unto  your  children,  how  much  more  your  Father,  who  is 
in  heaven  ? 

9  to  23  inclusive,  same  as  14  to  28  of  Luke. 

24.  [29  of  Luke.]  And  when  the  people  were  gathered  thick 
together,  he  began  to  say:  This  is  an  evil  generation;  they  seek  a 
sign;  no  sign  shall  be  given  them. 

[Verses  30,  31  and  32  of  Luke,  not  in  Marcion.]  25  to  33  inclusive, 
same  as  33  to  41  of  Luke. 

34.  [42  of  Luke.]  Wo  unto  you,  Pharisees  I  For  ye  tithe  mint  and 
rue,  and  all  manner  of  herbs,  and  pass  over  the  calling  [kleesin],  and 
the  love  of  God.  These  ought  ye  to  have  done,  and  not  to  leave  the 
other  imdone. 

35  to  40  inclusive,  same  as  43  to  48  of  Luke.  [Verses  49,  50  and  51 
of  Luke,  not  in  Marcion.]  41,  42  and  43,  same  as  52,  53  and  54  of 
Luke. 

Chapter  IX.  (Luke,  ch.  12.) 
Verses  1,  2  and  3,  same  as  in  Luke. 

4.  (4  and  5  of  Luke.)  I  say  unto  you,  be  not  afraid  of  them  who 
kill  the  body;  fear  him  who  has  power,  after  killing,  to  cast  into  hell. 

(Veises  6  and  7  of  Luke,  not  in  Marcion.) 

5.  (8  of  Luke.)  Also  I  say  unto  you,  whosoever  shall  confess  me 
before  men,  him  shall  the  Son  of  Man  also  confess  before  God. 

6.  (9  of  Luke.)  But  he  that  denieth  me  before  men,  shall  be  denied 
before  God. 

7  to  24  inclusive,  same  as  10  to  27  of  Luke.  (Verse  28  of  Luke,  not 
in  Marcion.) 

25.  same  as  29  of  Luke. 

26.  (30  of  Luke.)     For  all    these  things    do    the   nations   of  tha 


282   FOURTH  PERIOD — A.  D.  130  TO  A.  I>.  170. 

world  seek  after.    And  your  Father  knoweth  that  ye  have  need  of 
these  things  of  the  flesh. 

27.  (31  of  Luke.)    Pleen  before  zeeteite,  omitted. 

28.  (32  of  Luke.)  Instead  of  ho  pateer  human,  Marcion  had  ho 
pateer;  "the  Father." 

29  to  33  inclusive,  same  as  33  to  37  of  Luke. 

34.  (38  of  Luke.)  And  if  he  shall  come  in  the  evening  watch,  (hes- 
perieen  phulakeen),  and  shall  find  them  so,  blessed  are  those 
servants. 

35  to  41  inclusive,  same  as  39  to  45  of  Luke. 

42.  (46  of  Luke.)  The  Lord  of  that  servant  will  come,  and  will  cut 
him  in  sunder,  and  will  appoint  his  portion  with  the  unbelievers. 

43  to  53  inclusive,  same  as  47  to  57  of  Luke. 

54.  (58  of  Luke.)    Instead  of  se  parado,  Marcion  has  paradosei  se. 

55,  same  as  59  of  Luke. 

Chapter  X.    (Luke,  ch.  13.) 

(Verses  1  to  10  of  Luke,  not  in  Marcion.)  Verses  1  to  5  inclusive, 
same  as  11  to  15  of  Luke. 

6.  (16  of  Luke.)  Ought  not  this  daughter  of  Abraham,  whom  Satan 
hath  bound,  lo  these  eighteen  years,  be  loosed  from  this  bond,  on  the 
sabbath  day  ? 

7  to  17  inclusive,  same  as  17  to  27  of  Luke. 

18.  (28  of  Luke.)  There  shall  be  weeping  and  gnashing  of  teeth, 
when  ye  shall  see  all  the  righteous  in  the  kingdom  of  God,  and  your- 
selves cast  out,  and  held  back. 

(Verses  29  to  35  of  Luke,  not  in  Marcion.) 

Chapter  XI.    (Luke,  ch.  14.) 

Verses  1  to  6  inclusive,  same  as;in  Luke.  (Verses  7  to  11  inclusive 
of  Luke,  not  in  Marcion.) 

7  to  30  inclusive,  same  as  12  to  35  of  Luke. 

Chapter  XII.    (Luke,  ch.  15.) 
This  chapter  consisted  of  the  first  10  verses  only,  of  15th  Luke. 

Chapter  XIII.  (Luke,  ch.  16.) 
Verses  1  to  11  inclusive,  same  as  in  Luke. 


THE    GOSPEL   OP   MARCION.  283 

12.  And  if  ye  have  not  been  faithful  in  that  which  was  another 
man's,  who  will  give  you  that  which  is  mine  ? 

13  to  16  inclusive,  substantially  the  same  as  in  Luke. 

17.  Heaven  and  earth  may  pass,  but  one  tittle  of  my  words  shall 
not  fail. 

18  to  28  inclusive,  substantially  the  same  as  in  Luke. 

29.  (In  place  of  the  last  three  verses  of  16th  Luke.)  Abraham  saith 
unto  him,  They  have  Moses  and  the  prophets,  let  them  hear  them. 
Not  after  one  has  risen  from  the  dead,  will  they  listen,  {epei  oude 
ton  egeiromenou  apo  nekron  akouousin.) 

Chapter  xrv.    (Luke,  eh.  17.) 
Verse  1,  same  as  in  Luke. 

2.  (According  to  Volkmar.)  It  would  be  better  for  him,  if  he  had 
not  been  born;  or  if  a  millstone  were  hanged  about  his  neck,  and  he 
were  cast  into  the  sea,  than  that  he  should  offend  one  of  these  little 
ones. 

3  to  9  inclusive,  same  as  in  Luke. 

10.  So,  likewise  ye,  when  ye  shall  have  done  all  those  things  which 
are  commanded  you. 

11, 12,  and  13,  substantially  as  in  Luke. 

14.  And  he  sent  them  away,  saying:  Go,  show  yourselves  unto  the 
priests.    And  it  came  to  pass,  that  as  they  went,  they  were  cleansed. 

15, 16,  and  17,  same  as  in  Luke. 

18.  These  are  not  found  returning,  to  give  glory  unto  God.  And 
there  were  many  lepers,  in  the  days  of  Eliseus  the  prophet,  and  none  of 
these  were  cleansed,  except  Naaman  the  Syrian. 

19  to  37,  substantially  the  same  as  in  Luke. 

Chapter  XV.    (Luke,  ch.  18.) 
Verses  1  to  18  inclusive,  same  as  in  Luke. 

19.  Jesus  said  to  him.  Do  not  call  me  good;  one  is  good:  the  Father. 

20  to  30  inclusive,  same  as  in  Luke.  (Verses  31  to  34  inclusive,  of 
IvUke,  not  in  Marcion.) 

31.  (In  place  of  35  to  43  inclusive,  in  Luke,  were  this  verse  and  the 
following:)  And  it  came  to  pass,  as  he  came  near  Jericho,  a  blind 
man  cried  out,  Jesus,  thou  son  of  David,  have  mercy  on  me. 


284   FOURTH  PERIOD A.  D.  130  TO  A.  D.  170. 

32.  And  when  he  had  healed  him,  he  said,  Thy  faith  hath  saved 
thee. 

Chapter  XVI.    (Luke,  ch.  19.) 

Verses  1  to  8  inclusive,  same  as  in  Luke. 

9.  And  Jesus  said  unto  him,  This  day  is  salvation  come  unto  this 
bouse. 

10  to  28  inclusive,  same  as  in  Luke. 

(Verses  29  to  48  of  Luke,  not  in  Marcion.) 

Chapter  XVII.    (Luke,  ch.  20.) 

Verses  1  to  8  inclusive,  same  as  in  Luke.  (Verses  9  to  18  of  Luke, 
not  in  Marcion.) 

9,  (19  of  Luke.)  And  the  chief  priests  and  the  scribes  the  same 
hour  sought  to  lay  hands  on  him,  and  they  feared  the  people. 

10  to  24  inclusive,  same  as  20  to  34  of  Luke. 

25.  (35  of  Luke.)  But  they  who  shall  be  accounted  worthy  of  God, 
to  obtain  that  world,  and  the  resurrection  from  the  dead,  neither 
marry  nor  are  given  in  marriage. 

26,  same  as  36  of  Luke.  (Verses  37  and  38  of  Luke,  not  in  Marcion.) 
27  to  35  inclusive,  same  as  39  to  47  of  Luke. 

Chapter  XVIII.    (Luke,  ch.  21.) 

Verses  1  to  17  inclusive,  same  as  in  Luke.  (Verse  18  of  Luke,  not 
in  Marcion.) 

18  and  19,  same  as  19  and  20  of  Luke.  (Verses  21  and  22  of  Luke, 
not  in  Marcion.) 

20  to  35  inclusive,  same  as  23  to  38  of  Luke. 

(Dr.  Lardner  thought,  the  first  18  verses  of  21st  Luke  were  not  in 
Marcion.    But  later  authorities  include  vv.  1  to  17.) 

Chapter  XIX.    (Luke,  ch.  22.) 

Verses  1,  2  and  3,  same  as  in  Luke. 

4.  And  he  communicated  with  the  captains,  how  he  might  betray 
him  unto  them. 

6,  6  and  7,  same  as  in  Luke. 

8.  And  he  said  to  Peter  and  the  rest,  Go  and  prepare,  that  we  may 
eat  of  the  passover. 


THE   GOSPEL   OP   MARCION.  285. 

{Kai  eipe,  to  Petro  kai  tois  loipois,  apelthontes  etoimasate,  hina 
phagomen  to  pascha.) 

9  to  13  inclusive,  same  as  in  Ituke. 

14.  And  he  sat  down,  and  the  twelve  apostles  with  him. 

15.  Same  as  Luke,  except  pros  autous  in  Luke. 

(Verses  16, 17  and  18  of  Luke,  not  in  Marcion.) 

16  to  24  inclusive,  same  as  19  to  27  of  Luke.  (Verses  28,  29  and  30 
of  Luke,  not  in  Marcion.) 

25  to  28  inclusive,  same  as  31  to  34  of  Luke.  (Verses  35  to  38  of 
Luke,  not  in  Marcion.) 

29  to  38  inclusive,  substantially  the  same  as  39  to  48  of  Luke. 
(Verses  49,  50  and  51  of  Luke,  not  in  Marcion.) 
39  to  49  inclusive,  same  as  52  to  62  of  Luke. 

50,  substantially  the  same  as  63  of  Luke. 

51.  (64  of  Luke.)  And  striking  him,  they  said:  Prophesy:  Who  is 
it  that  smote  thee  ? 

52  to  58  inclusive,  same  as  65  to  71  of  Luke, 

Chapter  XX.     (Luke,  ch.  23.) 

Verse  1,  same  as  in  Luke. 

2.  And  they  began  to  accuse  him,  saying:  We  found  this  fellow  per- 
verting the  nation,  and  destroying  the  law  and  the  prophets;  forbid- 
ding to  give  tribute  to  Caesar,  and  turning  away  the  women  and 
children. 

3  to  32  inclusive,  same  as  in  Luke. 

33.  And  coming  to  the  place  called  the  place  of  Calvary,  (place  of  a 
skull,  kraniou  tapes,)  they  crucified  him  and  divided  his  garments; 
and  the  sun  was  darkened. 

34  to  42  inclusive,  same  as  in  Luke,  excepting  from  Luke  the  por- 
tions contained  in  verse  33  of  Marcion. 

(Verse  43  of  Luke,  not  in  Marcion.)    43,  same  as  44  of  Luke. 

44.  (45  of  Luke.)  And  the  vail  of  the  temple  was  rent  in  the 
midst. 

45.  (46  of  Luke.)    And  crying  out  with  a  loud  voice,  he  expired. 

46.  47  and  48,  same  as  47,  48  and  49  of  Luke. 

49.  (50  to  53  of  Luke.)  And  behold,  a  man  named  Joseph  taking 
down  the  body,  wrapped  it  up,  and  placed  it  in  a  hewn  tomb. 


286        FOURTH  PERIOD — A.  D.   130  tO  A.  D.  170. 

50  and  51,  same  as  54  and  55  of  Luke. 

52.  (56  of  Luke.)  And  returning,  they  rested  the  sabbath  day, 
according  to  the  commandment. 

Chapter  XXI.    (Luke  oh.  24.) 
Verses  1  to  4  inclusive,  same  as  in  Luke. 

5.  And  as  they  were  afraid,  and  bowed  down  their  faces  to  the 
earth,  those  in  white  clothing  said  to  them,  Why  seek  ye  the  living 
among  the  dead  ? 

6.  He  has  risen;  remember  what  he  said  while  yet  living,  {eti  on.) 

7.  That  it  was  necessary  for  the  Son  of  Man  to  suffer,  and  be  deliv- 
ered up. 

8  to  24,  same  as  in  Luke. 

25.  Then  he  said  to  them,  O  fools,  and  slow  to  believe  all  that  he 
said  unto  you! 

26,  same  as  in  Luke.    [Verse  27  of  Luke  not  in  Marcion.] 
27  to  30  inclusive,  same  as  28  to  31  of  Luke. 

31.  (32  of  Luke.)  And  they  said  one  to  another.  Did  not  our  hearts 
burn  within  us,  while  he  talked  with  us  by  the  way  ? 

32  to  36  inclusive,  same  as  33  to  37  of  Luke. 

37.  (38  and  39  of  Luke.)  And  he  said  unto  them.  Why  are  ye 
troubled?  Behold  my  hands  and  my  feet;  a  spirit  hath  not  bones,  as 
ye  see  me  have. 

38  to  41  inclusive,  same  as  40  to  43  of  Luke. 

42.  (44  of  Luke.)  These  are  the  words  which  I  spake  unto  you 
while  I  was  yet  with  you. 

(Verse  45  of  Luke,  not  in  Marcion.) 

43.  (46  of  Luke.)  That  thus  it  behooved  Christ  to  suffer,  and  to 
rise  from  the  dead,  the  third  day. 

44  to  48  inclusive,  same  as  47  to  51  of  Luke. 
(Verses  52  and  53  of  Luke,  not  in  Marcion.) 

From  the  foregoing  synopsis  the  reader  can 
write  out  the  Gospel  of  Marcion,  and  will  have  the 
text  of  that  gospel ,  very  nearly  as  it  stood  in  the 
fourth  century.  The  English  reader  may  pass  over, 
as  unimportant,  the  Greek  readings  not  translated, 
and  may  adopt  the  corresponding  text  of  Luke. 


marcion  and  luke.  287 

Marcion  and  Luke. 

The  question  of  priority,  as  between  these  gos- 
pels, is  one  of  the  most  interesting  connected  with 
the  history  of  early  Christian  literature. 

From  the  commencement  of  the  third,  down  to 
the  beginning  of  the  present  century,  it  has  been 
fashionable  to  accuse  Marcion  of  corrupting  the 
Gospel  of  Luke ;  the  emphatic  and  oft-repeated 
assertions  of  Tertullian  and  Epiphanius  to  that 
effect,  having  been  deemed  sufficient  authority. 

Bishop  Marsh  was  one  of  the  first  to  do  Marcion 
justice.  He  said  there  was  no  proof  that  Marcion 
used  Luke's  Gospel  at  all.^ 

Since  then,  many  of  the  most  intelligent  Ger- 
man critics  have  come  to  the  same  conclusion. 

Baring-Gould  also  says  :  ''Marcion  was  too  con- 
scientious and  earnest  a  man,  wilfully  to  corrupt  a 
gospel."  ^ 

This  author  thinks  that  the  Church  of  Sinope, 
where  Marcion  formerly  resided,  had  been  fur- 
nished by  Paul  with  a  collection  of  the  records  of 
the  life  and  teaching  of  Christ ;  that  Marcion  thus 
obtained  his  gospel,  and  brought  it  to  Rome.^ 

Again:  "Marcion's  Gospel  contained  a  different  arrangement  of 
the  narrative,  from  the  canonical  Luke,  and  was  without  many  pas- 
sages which  it  is  not  possible  to  believe  he  wilfully  excluded."— [Ibid, 
p.  242. 

(i.)    Notes  to  Michaelis,  vol.  3,  pt.  2,  p.  160. 
(2.)    Lost  and  Hostile  Gospels,  p.  241 
(3-^    Xbid. 


288   FOURTH  PERIOD — A.  D.  130  TO  A.  D.  170.  ' 

He  afterward  speaks  of  differences  of  arrange- 
ment, which  are  unaccountable  on  the  theory  that 
Marcion  corrupted  Luke,  and  says  that  Marcion's 
Gospel  was  without  several  passages  which  appar- 
ently favor  his  views. ^ 

Canon  Westcott  is  equally  explicit  in  acquitting 
Marcion  from  the  accusation  made  against  him  by 
the  early  fathers  of  the  church. 

He  says:  "Tertullian  and  Epiphanius  agree  in  aflSrming  that 
Marcion  altered  the  text  of  the  books  which  he  received,  to  suit  his 
own  views;  and  they  quote  many  various  readings  in  support  of  the 
assertion.  Those  which  they  cite  from  the  epistles,  are  certainly 
insufficient  to  prove  the  point;  and  on  the  contrary,  they  go  to  show 
that  Marcion  preserved  without  alteration,  the  text  which  he  found 
in  his  manuscript.  Of  the  seven  readings  noticed  by  Epiphanius,  [in 
the  epistles],  only  two  are  unsupported  by  other  authority:  and  it  is 
altogether  unlikely  that  Marcion  changed  other  passages,  when,  as 
Epiphanius  himself  shows,  he  left  untouched  those  which  are  most 
directly  opposed  to  his  system." — [History  of  the  Canon,  p.  284. 

It  is  one  of  the  most  hopeful  signs  of  the  times, 
that  men,  even  in  religious  matters,  can  vindicate 
the  character  of  an  adversary,  after  it  has  been 
aspersed  for  fifteen  hundred  years. 

Some  writers  still  persist  in  repeating  the  old 
slander.  But  the  more  candid  and  intelligent 
opinion  of  Westcott  and  Baring-Gould,  is  supported 
by  Semler,  Griesbach,  Loeffler,  Schmidt,  Schleier- 
macher,  Hahn,  and  many  others. 

These  writers,  perceiving  how  little  reliance  is  to 
be  placed  upon  the  statements  of  the  fathers,  in 
matters  of  critical  exegesis,  or  of  authorship,  or 
upon  their  assertions  concerning  the  heretics,  have 

(i.)    Ibid,  p.  243;  referring  to  Luke  ii.  51;  13.  3°,  34,  and  20.  9  to  16. 


MARCION   AND   LUKE.  289 

examined  carefully  the  text  of  Marcion,  and  find- 
ing the  statements  of  Tertullian  and  Epiphanius 
unsupported  by  internal  evidence,  have  rejected 
them  altogether. 

Which  was  first  avritten? — Let  us  now  see  if 
we  cannot  ascertain  with  reasonable  certainty 
which  was  first  written  ;  the  Gospel  of  Luke  or  the 
Gospel  of  Marcion. 

The  question  of  priority,  in  this  case,  is  closely 
connected  with  that  of  brevity. 

The  first  three  chapters  of  Luke  were  entirely 
wanting  in  Marcion,  except  the  opening  clause  in 
the  third  chapter,  which  was  the  commencement  of 
the  Gospel  of  Marcion  :  ''In  the  fifteenth  year  of 
the  reign  of  Tiberius  Caesar."  The  balance  of  the 
first  chapter  of  Marcion  is  contained  with  some 
variations  in  the  fourth  of  Luke.  About  half  that 
chapter  is  wanting  entirely,  in  Marcion. 

After  passing  this,  the  different  chapters  of  the 
two  gospels  correspond,  the  2d  of  Marcion  with  5th 
of  Luke,  3d  of  Marcion  with  6th  of  Luke,  and 
so  on. 

The  Gospel  of  Luke  is  the  most  copious  through- 
out. The  number  of  verses  in  Luke  in  excess  of 
those  in  Marcion,  is  as  follows:  In  chapter  7, 
seven  verses  :  in  ch.  8,  one  ;  in  ch.  11,  ten  ;  in  ch. 
12,  three;  in  ch.  13,  seventeen ;  in  ch.  14,  five; 
in  ch.  15,  twenty-two  ;  in  ch.  18,  four;  in  ch.  19, 
twenty;  in  ch.  20,  twelve;  in  ch.  21,  three;  in 
ch.  22,  thirteen;  in  ch.  23,  one,  and  in  ch. 
24,   four:      total   122   verses.      To  this   add    the 


290   FOURTH  PERIOD — A.  D.  130  TO  A.  D.  170. 

excess  of  23  verses  in  the  4th  chapter  of  Luke,  and 
we  have  altogether  145  verses,  or  more  than  three 
average  chapters.  Add  the  first  three  chapters  of 
Luke,  which  are  entirely  wanting  in  Marcion,  and 
the  result  is,  more  than  six  chapters,  or  more 
than  one- fourth  of  the  entire  Gospel  of  Luke, 
wanting  in  Marcion. 

But  this  is  not  all.  In  a  number  of  places,  the 
verses  of  Marcion  are  shorter.  Then,  again,  two 
or  more  verses  of  Luke  are  contained,  in  substance, 
in  one  of  Marcion,  and  in  one  place,  nine  verses  of 
Luke  in  two  of  Marcion. 


The  Law  of  Accretion. 


LUKE   AND    MARCION    COMPARED. 

Leaving  out  of  view,  for  the  present,  the  whole- 
sale accumulation  of  matter,  aggregating  315  verses, 
the  law  of  accretion  will  be  well  illustrated  by  those 
cases  where  one  or  more  verses  in  Marcion  are  found 
swollen  into  several  in  Luke,  or  v/here  a  single  pas- 
sage has  additions.     They  are  as  follows  : 

I. 


Marcion,  ch.  1,  v.  4. 

Saying,  Let  us  alone;  what  have 
we  to  do  with  thee,  Jesus  ? 


Luke,  ch.  4,  v.  34. 

Saying,  Let  (us)  alone;  what 
have  we  to  do  with  thee,  Jesus  of 
Nazareth? 


The  difference  is  important.  According  to 
Matthew,  the  parents  of  Jesus,  when  they  returned 
from  Egypt,  being  warned  of  God  in  a  dream, 
turned  aside,  (they  were  going  to  Bethlehem  or 
Jerusalem,)  into  the  parts  of  Galilee,  that  a  certain 


MARCION   AND   LUKE    COMPARED. 


291 


prophecy  might  be    fulfilled.     The  language   does 
not  imply  that  Nazareth  was  their  residence. 

The  theory  of  the  author  of  Luke  was,  that 
Nazareth  was  their  residence.  Accordingly,  in  this 
passage,  which,  though  followed  in  Mark,  has  no 
parallel  in  Matthew,  Jesus  is  addressed  as  ''of 
Nazareth,"  a  phrase  not  in  Marcion. 

II. 
A  corresponding  variation  will  be  found  in 


Marcion,  1. 10. 

And  he  came  to  Nazareth,  and 
as  his  custom  was,  etc. 


L,UKE,  4.  16. 

And  he  came  to  Nazareth, 
where  he  had  been  brought  up; 
and  as  his  custom  was,  etc. 


These  are  probably  interpolations,  made  for  the 
purpose  of  establishing  Nazareth  as  the  birth-place 
of  Jesus. 


III. 


Marcion,  3. 19. 


And  the  whole  multitude  sought 
to  touch  him. 


Luke,  6. 19. 


And  the  whole  multitude  sought 
to  touch  him;  for  there  went  vir- 
tue out  of  him,  and  healed  (them) 
all. 


There  is  no  reason  why  Marcion,  who  had  not 
rejected  the  miracles  of  Christ,  should  omit  the 
closing  sentence.  It  is  more  probable  that  it  was 
added  in  Luke,  to  give  expression  to  a  very  natural 
inference  on  the  part  of  the  writer,  as  to  the  object 
of  the  multitude  in  pressing  forward  toward  Jesus,, 
and  seeking  to  touch  him. 

There  is  no  parallel  in  the  other  gospels. 


292       FOURTH    PERIOD — A.  D.   130  TO  A.  D.   170. 


IV. 


Marcion,  4.  29 


And  going  into  the  house  of  a 
Pharisee,  he  ate  with  him. 


Luke,  7.  36. 


And  one  of  the  Pharisees  de- 
sired him  that  he  would  eat  with 
him.  And  he  went  into  the 
Pharisee's  house,  and  sat  down  to 
meat. 


JESUS  AND  THE  SINFUL  WOMAN. 


Marcion,  4,  30. 

But  a  sinful  woman,  standing 
near,  before  his  feet,  washed  them 
with  tears,  and  anointed  them, 
and  kissed  them. 


Luke,  7.  37  and  S8. 

37.  And  behold,  a  woman  in  the 
city,  who  was'  a  sinner,  when  she 
knew  that  (Jesus)  sat  at  meat  in 
the  Pharisee's  house,  brought  an 
alabaster  box  of  ointment, 

38.  And  stood  at  his  feet,  be- 
hind (him,)  weeping,  and  began  to 
wash  his  feet  with  tears,  and  did 
did  wipe  (them)  with  the  hairs  of 
her  head,  and  kissed  his  feet,  and 
anointed  (them)  with  the  oint- 
ment. 


This  touching  incident,  simply  and  beautifully 
told  in  the  sixteen  Greek  words  of  Marcion,  is  spun 
out,  by  the  author  of  Luke,  into  more  than  three 
times  the  number,  with  no  improvement  in  the 
story.  The  washing  of  the  feet  of  Jesus,  which  in 
Marcion  is  left  as  a  figurative  expression,  denoting 
the  great  grief  of  the  woman,  is  stated  in  Luke  as 
an  actual  fact.  While  weeping,  "she  began  to  wash 
his  feet  with  tears."  Then,  having  washed  them, 
she  must  needs  ''wipe  them  with  the  hairs  of  her 
head." 

There  can  be  but  little  doubt,  that  Marcion  was 
first  written ,  and  that  the  author  of  Luke  drew 
upon  his  imagination  in  filling  up  the  text. 


MARCION   AND    LUKE    COMPARED.  293 

Again,  there  is  a  similar  variation,  in  the  follow- 
ing reference  to  the  same  transaction  : 

VI. 


Marcion,  4.  36. 

And  he  turned  to  the  woman, 
and  said  unto  Simon,  Seest  thou 
this  woman  ?  I  entered  into  thy 
house;  thou  gavest  me  no  water 
for  my  feet.  She  has  washed  my 
feet  with  her  tears,  and  has 
anointed  them,  and  kissed  them. 


Luke,  7.  44  to  46. 

44.  And  he  turned  to  the  wo- 
man, and  said  unto  Simon,  Seest 
thou  this  woman  ?  I  entered  in- 
to thine  house;  thou  gavest  me 
no  water  for  my  feet.  But  she 
hath  washed  my  feet  with  tears, 
and  wiped  (them)  with  the  hairs 
of  her  head. 

45.  Thou  gavest  me  no  kiss; 
but  this  woman,  since  the  time  I 
came  in,  hath  not  ceased  to  kiss 
my  feet. 

46.  My  head  with  oil  thou  didst 
not  anoint;  but  this  woman  hath 
anointed  my  feet  with  ointment. 

The  use  here,  by  Jesus  himself,  of  the  figurative 
expression,  ''she  hath  washed  my  feet  with  tears," 
misled  the  author  of  Luke  into  conceiving,  and 
hence  expressing,  a  literal  and  complete  washing 
of  feet,  followed  by  wiping  them  in  the  manner 
described . 

This  account  is  not  in  the  other  canonical  gos- 
pels.    It  is  simply  a  question  between  Marcion  and 

Luke. 

VII. 

JESUS   REBUKING   THE    STORM. 


Marcion,  5.  22. 
He  was  sleeping  with  the  sail- 


ors, and  he  arose,  and  rebuked 
the  wind,  and»the  sea. 


Luke,  8.  23,  24. 

23.  But  as  they  sailed,  he  fell 
asleep:  and  there  came  down  a 
storm  of  wind  on  the  lake;  and 
they  were  filled  (with  water),  and 
were  in  jeopardy. 

24.  And  they  came  to  him,  and 
awoke  him,  saying:  Master,  Mas- 
ter, we  perish  I  Then  he  arose, 
and  rebuked  the  wind,  and  the 
raging  of  the  water:  and  they 
ceased,  and  there  was  a  calm. 


294   FOUKTH  PERIOD — A.  D.  130  TO  A.  D.  170. 


The  language  of  Marcion,  as  given  by  Epiphan- 
ius,  is  highly  elliptical.  It  was  probably  preceded 
by  some  sentence  having  reference  to  the  storm. 
The  text  of  the  synoptics  is  more  copious ; 
especially  Mark,  in  which  a  pillow  is  provided 
for  the  head  of  Jesus. 

VIII. 

HEALING    OF   THE    WOMAN. 
Marcion,  5.  41.  Luke,  8.  43  to  45. 


And  a  woman,  touching  him, 


was  healed  of  an  issue  of  the 
blood.  And  the  Lord  said,  who 
has  touched  me  ? 


43.  And  a  woman,  having  an 
issue  of  blood  twelve  years,  who 
had  spent  all  her  living  upon 
physicians,  neither  could  be 
healed   by   any, 

44.  Came  behind  (him),  and 
touched  the  border  of  his  gar- 
ment; and  immediately  her  issue 
of  blood  stanched. 

45.  And  Jesus  said.  Who 
touched  me?  When  all  denied, 
Peter  and  they  who  were  with 
him,  said.  Master,  the  multitude 
throng  thee  and  press  [thee],  and 
sayest  thou,  Who  touched  me? 


If  these  accounts  come  from  a  common  manu- 
script, it  had  passed  through  many  hands,  before 
reaching  the  author  of  Luke. 


IX,     X. 


Marcion,  6.  22. 


Saying:  The  Son  of  Man  must 
suffer  many  things,  and  be  put  to 
death,  and  after  three  days,  rise 
again. 


Marcion,  6.  30. 
And  behold  two  men  talked 


with   him;   Elias  and  Moses  in 
glory. 


Luke,  9.  22. 


Saying:  The  Son  of  Man  must 
suffer  many  things,  and  be  reject- 
ed by  the  elders,  and  chief  priests 
and  scribes,  and  be  slain,  and  be 
raised  the  third  day. 

Luke,  9.  30,  3L 

30.  And  behold,  there  talked 
with  him  two  men,  who  were 
Moses  and  Elias; 

3L  Who  appeared  in  glory,  and 
spake  of  his  decease,  which  he 
should  accomplish  at  Jerusalem. 


MARCION  AND  LUKE  COMPARED. 


295 


XI,     XII,     XIII,     XIV. 


Marcion,  6.  34. 

From  the  cloud  a  voice,  saying: 
This  is  my  beloved  son. 


Marcion,  6.  40. 

And  he  said  to  them,  O,  faith- 
less generation;  how  long  shall  I 
sufEer  you  V 


Marcion,  7. 21. 

In  that  hour,  he  rejoiced  in  the 
spirit,  and  said:  1  thank  thee. 
Lord  of  heaven,  that,  etc.  (bal- 
ance of  the  verse  substantially  as 
in  Luke.) 


Marcion,  7.  25. 

Master,  doing  what  shall  I  ob- 
tain life  ? 


Luke,  9.  35. 

And  there  came  a  voice  out  of 
the  cloud,  saying:  This  is  my  be- 
loved son.    Hear  him. 


Luke,  9.  41, 

And  Jesus  answering  said:  O 
faithless  and  perverse  generation! 
How  long  shall  1  be  with  you, 
and  suffer  you? 


Luke,  10.  21. 

In  that  hour,  Jesus  rejoiced  in 
spirit,  and  said,  I  thank  thee,  O 
Father,  Lord  of  heaven  and 
earth,  that,  etc. 


Luke,  10.  25. 

Master,  what  shall  I  do  to  in- 
herit eternal  life  ? 


The  word  aionion,  (eternal,)  was  inserted  by  the  author  of  Luke,  to 
make  more  clear  the  meaning  of  Marcion. 

The  argument  of  TertuUian,  (adv.  Mar.  4.  25),  that  Marcion  struck 
out  aionion,  so  that  the  question  might  be  confined  to  this  life,  is 
weak  and  untenable. 


XV,    XVI,    XVII. 


Marcion,  7.  26. 


And  he  said  unto  him,  What  is 
written  in  the  law? 


Marcion,  8.  5. 

And  shall  go  unto  him  at  mid- 
night, asking  for  three  loaves? 


Marcion,  8.  6. 

Ask  and  it  shall  be  given.  (4i^ei- 
te,  kai  dotheesetai.) 


Luke,  10.  96. 


He  said  unto  him,  What  is 
written  in  the  law  ?  How  read- 
est  thou  ? 

Luke,  11.  5. 

And  shall  go  unto  him  at  mid- 
night, and  say  unto  him,  Friend, 
lend  me  three  loaves. 


Luke,  11. 9. 

Ask,  and  it  shall  be  given  you. 
{Aiteite,  kai  dotheesetai  humin.) 


296   FOURTH  PERIOD — A.  D.  130  TO  A.  D.  170. 


XVIII,    XIX,    XX. 


Marcion,  8.  7,  8. 

Who  of  you,  being  a  father,  if 
his  son  ask  a  fish,  instead  of  a  fish, 
will  give  to  him  a  serpent?  Or 
instead  of  an  egg,  a  scorpion  ? 


If  ye,  then,  being  evil,  know 
how  to  give  good  gifts  unto  your 
children,  how  much  more  your 
Father  who  is  in  heaven  ? 


Marcion,  8.  24, 

This  is  an  evil  generation;  they 
seek  a  sign;  no  sign  shall  be  given 
it. 


Marcion,  9.  4. 
I  say  unto  you,  be  not  afraid  of 


them  that  kill  the  body;  fear  him 
who  has  power  after  killing,  to 
cast  into  hell,    [eis  geennan.] 


Luke,  11. 11  to  13. 

11.  If  a  son  shall  ask  bread  of 
any  of  you  that  is  a  father,  will 
he  give  him  a  stone?  Or  if  (he 
ask)  a  fish,  will  he  for  a  fish,  give 
him  a  serpent? 

12.  Or  if  he  shall  ask  an  e^g, 
will  he  offer  him  a  scorpion? 

13.  If  ye  then,  being  evil,  know 
how  to  give  good  gifts  unto  your 
children,  how  much  more  shall 
(your)  heavenly  Father  give  the 
Holy  Spirit  to  them  that  ask 
him? 


lyUKE,  11.  29. 

This  is  an  evil  generation;  they 
seek  a  sign,  and  there  shall  no 
sign  be  given  it  but  the  sign  of 
Jonas  the  prophet. 


Luke,  12.  4,  5. 

4.  But  I  say  unto  you,  my 
friends,  be  not  afraid  of  them 
that  kill  the  body,  and  after  that, 
have  no  more  that  they  can  do. 

5.  But  I  will  forewarn  you 
whom  ye  shall  fear;  fear  him 
who,  after  he  hath  killed,  hath 
power  to  cast  into  hell,  [eis  teen 
geennan.]  Yea,  I  say  unto  you, 
fear  him. 


The  last  passage  illustrates,  throughout,  the 
prevailing  practice  of  verbal  accumulation.  The 
language  of  Jesus,  "I  say  unto  you,"  becomes, 
when  it  reaches  the  author  of  Luke,  '*!  say  unto 
you,  my  friends  ;"  ''Be  not  afraid  of  them  that 
kill  the  body,"  becomes,  ''Be  not  afraid  of  them 
that  kill  the  body,  and  after  that,  have  no  more 
that  they  can  do  ;"  etc. 


MARCION   AND    LUKE    COMPARED. 
XXI,    XXII,    XXIII,    XXIV,    XXV,    XXVI. 


297 


Marcion,  9.  5. 

Him  shall  also  the  Son  of  Man 
confess  before  God. 


Marcion,  9.  34. 

And  if  he  shall  come  in  the 
evening  watch,  and  shall  find 
them  so,  blessed  are  those  ser- 
vants. 


Marcion,  9.  42. 
And  the  Lord  of  that  servant 


will  come,  and  will  cut  him  in 
sunder,  and  will  appoint  his  por- 
tion with  the  unbelievers. 


Marcion,  13.  29. 

Abraham  saith  unto  him,  They 
have  Moses  and  the  prophets,  let 


them  hear  them.  Not  after  one 
has  risen  from  the  dead,  will  they 
listen. 


Marcion,  14. 10. 

So  likewise  ye,  when  ye  shall 
have  done  all  those  things  which 
are  commanded  you. 


Marcion,  15. 31,  32, 

31.  And  it  came  to  pass,  as  he 
came  near  to    Jericho,  a  blind 


Luke,  12.  8. 

Him  shall  the  Son  of  Man  also 
confess  before  the  angels  of  God. 
[Similar   difference   in  the  next 

verse.] 

Luke,  12.  38. 

And  if  he  shall  come  in  the 
second  watch,  or  come  in  the 
third  watch,  and  find  (them)  so, 
blessed  are  those  servants. 

Luke,  12.  46. 

The  Lord  of  that  servant  will 
come  in  a  day  when  he  looketh 
not  for  (him),  and  at  an  hour 
when  he  is  not  aware,  and  will 
cut  him  in  sunder,  and  will  ap- 
point him  his  portion  with  the 
unbelievers. 


Luke,  16.  29  to  31. 

29.  Abraham  saith  unto  him, 
They  have  Moses  and  the  proph- 
ets; let  them  hear  them. 

30.  And  he  said.  Nay,  father 
Abraham;  but  if  on^a  went  unto 
them  from  the  dead,  they  will  re- 
pent. 

31.  And  he  said  unto  him,  if 
they  hear  not  Moses  and  the 
prophets,  neither  will  they  be 
persuaded,  though  one  rose  from 
the  dead. 

Luke,  17. 10. 

So  likewise  ye,  when  ye  shall 
have  done  all  those  thing's  which 
are  commanded  you,  say.  We  are 
unprofitable  servants:  we  have 
done  that  which  was  our  duty  to 
do. 

Luke,  18.  35  to  43. 

35.  And  it  came  to  pass,  that  as 
he  was  come  nigh  unto  Jericho,  a 


298   FOURTH  PERIOD A.  D.  130  TO  A.  D.  170. 


man  cried  out,  Jesus,  thou  Son  of 
David,  have  mercy  on  me. 

32.  And  when  he  had  healed 
him,  he  said,  thy  faith  hath  saved 
thee. 


certain  blind  man  sat  by  the  way- 
side, begging: 

36.  And  hearing  the  multitude 
pass  by,  he  asked  what  it  meant. 

37.  And  they  told  him,  that 
Jesus  of  Nazareth  passeth  by. 

38.  And  he  cried,  saying:  Jesus 
(thou)  Son  of  David,  have  mercy 
on  me! 

39.  And  they  who  went  before, 
rebuked  him,  that  he  should  hold 
his  peace;  but  he  cried  so  much 
the  more,  (Thou)  Son  of  David, 
have  mercy  on  me  I 

40.  And  Jesus  stood,  and  com- 
manded him  to  be  brought  unto 
him;  and  when  he  was  come  near, 
he  asked  him, 

41.  Saying:  What  wilt  thou  that 
I  shall  do  unto  thee?  And  he 
said.  Lord,  that  I  may  receive  my 
sight. 

42.  And  Jesus  said  unto  him, 
Receive  thy  sight.  Thy  faith 
hath  saved  thee. 

43.  And  immediately  he  re- 
ceived his  sight,  and  followed 
him,  etc. 


XXVII,    XXVIII,    XXIX,    XXX. 
Marcion,  16.  9.  Luke,  19.  9. 


And  Jesus  said  unto  him,  This 
day  is  salvation  come  to  this 
house. 

Marcion,  19.  4. 

And  he  communicated  with  the 
captains,  how  he  might  betray 
him  unto  them. 


Marcion,  19. 14. 

And  he  sat  down,  and  the 
twelve  apostles  with  him. 

Marcion,  19.  51. 

And  striking  him,  they  said 
Prophesy;  who  is  it  that  smote 
thee? 


And  Jesus  said  unto  him.  This 
day  is  salvation  come  to  this 
house,  forasmuch  as  he  also  is  a 
son  of  Abraham. 

Luke,  22.  4. 

And  he  went  his  way,  and  com- 
muned with  the  chief  priests  and 
captains,  how  he  might  betray 
him  unto  them. 

Luke,  22.  14. 

And  when  the  hour  was  come, 
he  sat  down,  and  the  twelve  apos- 
tles with  him. 

Luke,  22.  64. 
And  when  they  had  blindfolded 
him,  they  struck  him  on  the  face; 
and  asked  him,  saying:  Prophesy, 
who  is  it  that  smote  thee  ? 


MARCION   AND   LUKE   COMPARED. 


299 


The  account  in  Marcion ,  besides  being  shorter, 
is  the  more  natural.  Being  struck  from  behind, 
or  by  a  stranger,  Jesus  was  called  upon  to  tell  who 
struck  him.     It  was  an  impulsive  action. 

But  the  author  of  Luke  has  the  Jews  deliberately 
blindfold  Jesus,  before  striking  him. 


XXXI. 


Marcion,  20.  45. 


And   crying  out  with  a  loud 
voice,  he  expired. 


Luke,  23.  46. 


And  when  Jesus  had  cried  with 
a  loud  voice,  he  said.  Father,  into 
thy  hands  I  commend  my  spirit; 
and  having  said  thus,  he  gave  up 
the  ghost. 


These  dying  words  of  Jesus  are  not  in  either  of 
the  other  three  canonical  gospels.  They  may  have 
been  taken  by  the  author  of  Luke  from  the  Acts  of 
Pilate,  or  from  a  later  version  of  the  manuscript 
used  by  Marcion. 


XXXII. 


Marcion,  20.  49. 


And  behold,  a  man  named  Jo- 
seph, taking  down  the  body, 
wrapped  it  up,  and  placed  it  in  a 
hewn  tomb. 


Luke,  23.  50  to  53. 


50.  And  behold,  (there  was)  a 
man  named  Joseph,  a  counselor; 
(and  he  was)  a  good  man,  and  a 
just; 

51.  (The  same  had  not  consent- 
ed to  the  counsel  and  deed  of 
them;)  he  was  of  Arimathea,  a 
city  of  the  Jews;  who  also  himself 
waited  for  the  kingdom  of  God. 

52.  This  man  went  unto  Pilate, 
and  begged  the  body  of  Jesus. 

53.  And  he  took  it  down,  and 
wrapped  it  in  linen,  and  laid  it  in 
a  sepulcher,  that  was  hewn  in 
stone,  wherein  never  man  before 
was  laid. 


300       FOURTH   PERIOD — A.  D.  130  TO  A.  D.  170. 


XXXIII,    XXXIV,    XXXV,    XXXVI, 


MarciON,  20.  52. 

And  returning,  they  rested  the 
sabbath  day,  according  to  the 
commandment. 


MARCION,  21. 6. 

He  has  risen;  remember  what 
he  8aid,  while  yet  living. 


Marcion,  21.  7. 

That  it  was  necessary  that  the 
Son  of  Man  should  suffer,  and  be 
delivered  up. 


MARCION,  21.  37. 
And  he  said  unto  them,  why 

are  ye  troubled?     Behold  my 

hands  and  my  feet,  a  spirit  hath 
not  bones,  as  ye  see  me  have. 


Luke,  23.  56. 

And  they  returned,  and  pre- 
pared spices  and  ointments;  and 
rested  the  sabbath  day,  according 
to  the  commandment. 

Luke,  24.  6. 

He  is  not  here,  but  is  risen;  re- 
member how  he  spake  unto  you, 
when  he  was  yet  in  Galilee. 


Luke,  24.  7. 

Saying:  The  Son  of  Man  must 
be  delivered  into  the  hands  of 
sinful  men,  and  be  crucified,  and 
the  third  day  rise  again. 

Luke,  24.  38  and  39. 

38.  And  he  said  unto  them, 
Why  are  ye  troubled?  and  why 
do  thoughts  arise  in  your  hearts  ? 

39.  Behold  my  hands  and  my 
feet,  that  it  is  I,  myself;  handle 
me  and  see;  for  a  spirit  hath  not 
flesh  and  bones,  as  ye  see  me 
have. 


THE     OTH  ER     SIDE. 


We  will  now  give  the   cases  where  the  text  of 
Marcion  is  the  more  copious  : 


1. 


Marcion,  5. 20. 
According    to    Volkmar, 


Luke,  8.  21. 
(though    not    in   the 


schedule  or  scholion  of  Epiphanius),  in  this  verse, 
after  the  words,  *'And  he  answered  and  said  unto 
them,"  is  the  question,  ''Who  are  my  mother  and 
my  brethren?"  Balance  of  the  verse,  same  as  in 
Luke. 


MARCION   AND   LUKE   COMPARED. 


301 


Volkmar  may  have  taken  some  of  his  variations 
from  the  ''Dialogues,"  etc.,  attributed  to  Origen, 
to  which  he  appears  to  have  given  too  much 
attention. 

II,    III,    IV,    V,    VI. 


Marcion,  9.  26. 

And  your  Father  knoweth  that 
ye  have  need  of  these  things  of 
the  flesh;  (ton  sarkikon.) 

Marcion,  14.  2. 

(On  the  authority  of  Volkmar.) 
It  would  be  better  for  him  if  he 
had  not  been  born;  or  if  a  mill- 
stone  were   hanged   about     his 
neck,  etc. 

(This  may  have  been  the  read- 
ing of  Luke  at  that  time.  See 
Tertullian  adv.  Marcion,  4.  35.) 

Marcion,  17.  25. 

But  they  who  shall  be  account- 
ed worthy  of  God,  to  obtain  that 
world,  etc. 

Marcion,  20.  2. 

And  they  began  to  accuse  him, 
saying:  We  found  this  fellow 
perverting  the  nation,  and  de- 
stroying the  law  and  the  prophets, 
and  forbidding  to  give  tribute  to 
Caesar,  and  turning  away  the 
women  and  children. 

Marcion,  21.  5. 

And  as  they  were  afraid,  and 
bowed  down  their  faces  to  the 
earth,  those  in  white  clothing 
said  to  them,  etc. 


Luke,  12.  30. 

And  your  Father  knoweth  that 
ye  have  need  of  these  things. 

Luke,  17.  2. 

It  were  better  for  him,  that  a 
millstone  were  hanged  about  his 
neck,  etc. 


Luke,  20.  36. 

But  they  who  shall  be  account- 
ed worthy  to  obtain  that  world, 
etc. 

Luke,  23.  2. 

And  they  began  to  accuse  him 
saying:  We  found  this  (fellow) 
perverting  the  nation,  and  for- 
bidding to  give  tribute  to  Caesar, 
saying  that  he  himself  is  Christ, 
a  king. 


Luke,  24. 5. 

And  as  they  were  afraid,  and 
bowed  down  (their)  faces  to  the 
earth,  they  said  unto  them,  etc. 


Here  are  six  cases  in  Marcion,  against  thirty-six 
in  Luke ;  or  35  new  words  in  Marcion ,  to  660  in 
Luke.  If  to  these  we  add  315  verses  of  Luke  which 
are  not  in  Marcion  in  any  form,  we  have  a  ratio  of 
1  to  230. 


302   FOURTH  PERIOD A.  D.  130  TO  A.  D.  170. 

The  strength  of  the  argument,  then,  based  upon 
the  principle  of  accretion,  would  be  230  to  1,  that 
the  Gospel  of  Marcion  was  first  written. 

But  there  is  other  evidence  of  priority.  The 
Gospel  of  Marcion  is  more  simple  and  natural,  not 
only  in  the  mode  of  expression,  but  in  the  order  of 
arrangement. 

Tn  the  fourth  chapter  of  Luke,  Jesus  is  repre- 
sented as  being  tempted  in  the  wilderness,  immedi- 
ately after  his  baptism ;  thence  he  returned  into 
Galilee,  and  came  to  Nazareth  ;  [Luke,  4.  16]  ; 
where  his  public  ministry  commenced .  But  though 
commencing,  at  Nazareth,  he  is  made  to  refer  [v. 
23]  ,  to  works  which  he  had  done  at  Capernaum  ;  a 
place  to  which  he  goes,  afterward  ;[v.  31.] 

In  Marcion,  on  the  contrary,  his  public  ministry 
commenced  at  Capernaum ;  [Marcion,  1.  1]  ; 
whence,  [v.  10]  ,  he  came  to  Nazareth,  and  preached  ; 
and  here,  in  the  natural  order,  [v.  13]  ,  he  refers  to 
the  works  done  at  Capernaum. 

This  accords  with  the  Gospel  of  Matthew,  which 
represents  that  Jesus  did  not  commence  preaching 
until  after  he  had  taken  up  his  residence  in  Caper- 
naum. [Matt.  4.  13  to  17.]  Mark  follows  Luke. 
Matthew  and  Marcion  were  probably  from  a  com- 
mon manuscript. 

In  the  Gospel  of  John,  Jesus  is  represented  as 
performing  his  first  miracle  in  Cana  of  Galilee, 
after  which  he  went  down  to  Capernaum.  [John 
2.  11,  12.]  This,  therefore,  is  confirmatory  of 
Marcion. 

It  is  probable  that  in  Luke,  the  manuscripts  were 


MARCION   AND    LUKE    COMPARED.  303 

put  together  out  of  their  natural  order,  and  that 
this  disorder  was  followed  in  Mark.  It  was  the 
opinion  of  Griesbach  that  the  author  of  Mark  had 
before  him  the  whole  of  the  present  Gospel  of  Luke. 
Schleiermacher  thinks  he  had  some  of  the  manu- 
scripts which  comprise  the  Gospel  of  Luke.' 

At  the  same  time,  the  fact  that  nearly  every  word 
of  Marcion  is  in  Luke,  besides  much  additional 
matter,  is  strongly  suggestive  of  the  theory,  that 
the  author  of  Luke  had  before  him,  besides  other 
material,  the  Gospel  of  Marcion  entire.  On  the 
supposition  that  Marcion  was  last  written,  it  is  dif- 
ficult to  conceive  why  he  should  have  excluded  so 
large  a  part  of  the  Gospel  of  Luke,  especially  as  it 
is  now  conceded  that  it  was  not  done  for  dogmatic 
purposes.  On  the  other  hand,  if  Luke  was  written 
last,  the  accumulations  were  in  accordance  with  the 
spirit  of  the  age,  and  the  practice  of  the  times. 
Besides ,  it  was  necessary  to  have  a  gospel  different 
from  that  of  Marcion,  who  was  a  heretic.  There  is 
no  satisfactory  evidence  that  Marcion  had  seen 
either  of  the  canonical  gospels,  or  had  even  heard 
of  them. 

The  first  two  chapters  of  Luke  were  wanting  in 
the  gospels  of  the  first  century.  They  were  also 
wanting  in  the  Gospel  of  the  Hebrews,  or  Naza- 
renes,  about  A.  D.  125,  as  well  as  in  the  Gospel  of 
Marcion,  A.  D.  145.  They  first  appeared  in  the 
Protevangelion,  about  A.  D.  125,  and  were  prob- 
ably not  deemed  by  Marcion,  authentic. 

(i.)    Schleiermacher  on  Luke,  p.  gi. 


CHAPTER     XXL 

SECOND    HALF    OF    FOURTH    PERIOD. 


Justin  Martyr. — A.  D.  150  to  160. 

There  has  been  much  diversity  of  opinion  as  to 
the  time  when  Justin  Martyr  lived,  and  wrote  his 
far-famed  Apologies. 

His  first  Apology  was  supposed  by  Page,  Nean- 
der,  Otto,  Semisch  and  others,  to  have  been  written 
A.  D.  139.  But  the  reason  given  for  the  opinion 
was,  that  Verissimus  became  Csesar  in  139,  and  it 
was  thought,  if  the  First  Apology  had  been  written 
after  that  date,  he  would  have  been  styled  Csesar 
by  Justin.  He  calls  him  "the  philosopher ;"  a 
title  in  which  Justin  himself  took  great  pride.  He 
says : 

"Do  you  then,  since  ye  are  called  pious  and  philosophers,  guardians 
of  justice  and  lovers  of  learning,  give  good  heed,  and  hearken  to  my 
address."— [1st  Apology,  ch.  2. 

And  again:  "This  judgment  of  yours,  O  Urbicus,  does  not  be- 
come the  Emperor  Pius,  nor  the  philosopher,  the  son  of  Caesar,  nor 
the  sacred  senate."— [2d  Apology,  ch.  2. 

Here  Verissimus  is  called  the  philosopher,  in 
the  Second  Apology,  also,  which  is  admitted  by  all 


JUSTIN     MARTYR.  305 

to  have  been  written  after  139.  The  title  ''philo- 
sopher" was  at  that  time  esteemed  a  very  honor- 
able one.  The  embassy  or  apology  of  Athenagoras, 
A.  D.  177,  was  addressed  as  follows  : 

"The  Embassy  of  Athenagoras,  the  Athenian,  a 
philosopher  and  a  Christian,  concerning  Christians, 
to  the  Emperors  Marcus  Aurelius  Antoninus,  and 
Lucius  Aurelius  Commodus,  Armeniaci,  Sarmatici, 
and  above  all,  philosophers." 

There  are  other  considerations,  which  go  strongly 
against  so  early  a  date. 

Justin  was  born,  A.  D.  114,  and  therefore  would 
be  but  25  years  of  age  in  139. 

Again  :  Marcion  did  not  come  to  Rome,  until 
about  140.  The  date  is  generally  fixed  at  142. 
But  Justin,  in  the  First  Apology,  speaks  of  him  in 
terms  which  imply  that  he  had  been  a  long  time 
disseminating  his  doctrines. 

"And  there  is  Marcion,  a  man  of  Pontus,"  says  he,  '-who  is  even  at 
this  day  alive,  and  teaching  his  disciples  to  believe  in  some  other  god 
greater  than  the  Creator." — [1st  Apology,  ch.  26. 

Still  further :  Justin  himself  says  impliedly, 
that  he  was  writing  150  years  after  Christ : 

"But  lest  some  should,  without  reason,"  says  he,  "and  for  the  per- 
version of  what  we  teach,  maintain  that  we  say  that  Christ  was  born 
one  hundred  and  fifty  years  ago,  under  Cyrenius,  and  subsequently, 
in  the  time  of  Pontius  Pilate,  taught  what  we  say  he  taught,"  etc. 
—[1st  Apology,  ch.  46, 

Those  who  contend  for  an  early  date,  claim  that 
Justin  is  here  speaking  in  round  numbers  merely. 
But  if,  when  writing  in  139,  he  wished  to  speak  in 


306   FOURTH  PERIOD A.  D.  130  TO  A.  D.  170. 

round  numbers,  would  he  not  have  said  140? 
Some  writers,  seeing  that  for  this  reason  the  date 
should  be  nearer  150  than  140,  have  placed  it  at 
148  to  148.     Burton  has  148.' 

V/e  think  it  consists  better  with  the  age  of  Justin, 
and  with  what  he  says  of  Marcion,  as  well  as  with 
a  true  construction  of  this  passage,  to  take  the  150 
years  as  the  true  time,  certainly  the  minimum 
time  after  the  birth  of  Christ,  when  the  First 
Apology  was  written.  This  is  the  opinion  of  Tille- 
mont,  Fleury,  Ceillier,  Dr.  Grabe  and  others,  and 
is  sanctioned  by  the  authority  of  Norton.  Dr. 
Davidson  speaks  of  Justin  as  flourishing  about  150, 
though  he  is  inclined  to  date  the  Apology  two  or 
three  years  earlier. 

We  have  thought  it  necessary  to  review  the  evi- 
dence on  this  question,  because  of  its  importance, 
and  because,  though  the  evidence  of  a  later  date 
than  139,  appears  almost  overwhelming,  we  find, 
in  the  very  valuable  encyclopedia  of  McClintock 
and  Strong,  it  is  still  stated,  that  the  First  Apology 
was  written  A.  D.  139.^ 

What  Gospels  were  used  by  Justin? 

This  is  a  question  of  the  highest  importance. 
We  have  now  come  to  the  middle  of  the  second 
century,  and  to  one  of  the  ablest  and  most  cele- 
brated of  the  fathers  ;  one  whose  works  are  famous 
for  the  zeal  and  piety  which  they  display. 

(i.)    Ecc.  Hist.  Vol.  2,  p.  III. 

(2.)  Article,  "Marcion."  The  article  is  accredited  to  Prof.  Worman,  of  Drew 
Theological  Seminary. 


JUSTIN    MARTYK.  307 

Canon  Westcott,  through  some  seventy- five  pages, 
labors  with  great  earnestness,  and  with  much  abil- 
ity, to  show  that  Justin  Martyr  was  acquainted 
with  the  canonical  gospels. 

At  the  very  threshold  of  the  subject,  we  are  met 
by  the  fact,  that  nowhere  in  all  the  writings  of 
Justin,  does  he  once  so  much  as  mention  any  of 
these  gospels.  Nor  does  he  mention  either  of  their 
supposed  authors,  except  John.  Once  his  name 
occurs  ;  not,  however,  as  the  author  of  a  gospel, 
but  in  such  a  connection  as  raises  a  very  strong 
presumption,  that  Justin  knew  of  no  gospel  of  John 
the  Apostle. 

"And  further,"  says  he,  "there  was  a  certain  man  with  us,  whose 
name  was  John,  one  of  the  apostles  of  Christ,  who  prophesied,  by  a 
revelation  that  was  made  to  him,  that  those  who  believed  in  our 
Christ,  would  dwell  a  thousand  years  in  Jerusalem ;  and  that  there- 
after, the  general,  and,  in  short,  the  eternal  resurrection  and  judg- 
ment of  all  men,  would  likewise  take  place." — [Dialogue  with  Trypho, 
eh.  81. 

This  language  is  quite  inconsistent  with  the 
theory  that  John  was  the  author  of  a  gospel  then 
well  known  and  generally  received,  and  which  was 
a  part  of  the  ''Memoirs  of  the  Apostles,"  used  and 
referred  to  by  Justin. 

The  failure  of  Justin  Martyr  to  refer  to  either  of 
the  supposed  authors  of  the  four  gospels,  as  a 
writer  of  such  a  book,  becomes  still  more  significant, 
w^hen  it  is  considered  how  often  he  refers  to  the  Old 
Testament  writers  by  name,  (nearly  200  times  in 
all) ,  and  that  besides  the  ''Memoirs  of  the  Apostles , " 
the  title  of  which  is  somewhat  indefinite,  he  speci- 
fically mentions  two   gospels,  one   of  which,  the 


808   FOURTH  PERIOD A.  D.  130  TO  A.  D.  170. 

Acts  of  Pilate,  is  still  extant.     The  other,  the  Gos- 
pel of  Peter,  is  lost. 

The  argument  of  Westcott  and  others  is,  that  in- 
asmuch as  there  are  found  in  the  canonicals  gospels, 
passages  closely  resembling  those  quoted  by  Justin , 
and  in  two  or  three  instances,  passages  exactly  the 
same, that  by  the  Memoirs  of  the  Apostles,  which 
Justin  frequently  refers  to,  he  must  mean  the 
canonical  gospels. 

On  the  contrary,  it  has  been  shown,  by  Hilgen- 
feld,  Credner,  Mayerhoff  and  others,  and  more 
lately  by  the  author  of ''Supernatural  Religion," 
who  has  reviewed  the  whole  subject  with  great  abil- 
ity, that  the  argument  based  upon  the  similarity  of 
these  passages,  is  entirely  inconclusive ;  and  that 
except  in  two  or  three  instances,  it  becomes  neces- 
sary, in  order  to  obtain  parallels,  to  put  together, 
not  only  passages  from  different  portions  of  the 
same  gospel,  but  in  some  cases,  passages  from  dif- 
ferent gospels.  Also,  that  by  this  process  the  con- 
nection is  broken  up,  while  the  quotations  in  Justin 
have, for  the  most  part,  a  consecutive  order,  and, 
as  is  shown  in  the  context,  had  such  an  order  in  the 
gospel  from  which  they  were  taken. 

There  are  also  a  number  of  sayings  of  Christ, 
given  by  Justin  as  quotations,  which  are  not  in  the 
canonical  gospels  at  all. 

Again,  the  references  of  Justin  to  the  various  in- 
cidents in  the  life  of  Jesus,  show  a  divergence  from 
the  canonical  gospels,  not  only  in  the  mode  of 
stating  facts,  but  in  the  facts  themselves.    In  some 


JUSTIN    MARTYR.  309 

instances,  they  point  to   a   known   source,  whence 
they  were  taken. 

While  in  Luke  and  Matthew  the  genealogy  of 
Jesus  is  traced  through  Joseph,  Justin  traces  it 
through  Mary.  In  the  Protevangelion,  of  the  use 
of  which  by  Justin  there  is  much  evidence,  Mary  is 
said  to  be  of  the  lineage  of  David. ^ 

Justin,  in  relating  the  announcement  to  Mary, 
has  the  angel  say,  ''Behold,  thou  shalt  conceive  of 
the  Holy  Ghost,  and  shalt  bear  a  Son,  and  he  shall 
be  called  the  Son  of  the  Highest,  and  thou  shalt 
call  his  name  Jesus,  for  he  shall  save  his  people 
from  their  sins."^ 

In  the  Protevangelion,  the  angel  says  to  Mary : 

"The  power  of  the  Most  High  shall  overshadow  thee;  wherefore  also 
the  holy  thing  which  shall  be  born  of  thee  shall  be  called  the  Son  of 
the  Highest,  [in  one  version,  the  'Son  of  the  living  God,']  and  thou 
shalt  call  his  name  Jesus;  for  he  shall  save  his  people  from.their  sins." 
—[Chapter  11. 

In  Luke,  the  closing  of  the  salutation  is, 

♦'Therefore  also,  that  holy  thing  which  shall  be  bom  of  thee  shall  be 
called  the  Son  of  God."— [Luke,  1.  35. 

The  closing  phrase,  ''for  he  shall  save  his  people 
from  their  sins,"  which  is  exactly  the  same  in  the 
Apology  and  in  the  Protevangelion,  is  not  in  this 
passage  of  Luke  ;  neither  is  it  in  the  31st  verse, 
which  reads,  "And  behold,  thou  shalt  conceive  in 
thy  womb,  and  bring  forth  a  son,  and  shalt  call  his 
name  Jesus." 

(i.)    Protevangelion,  ch.  lo. 
(2.)    Apology,  I.  33. 


310        FOURTH  PERIOD A.  D.    130  tO  A.   D.   170. 

Again,  in  one  version  of  the  Protevangelion,  the 
angels  say  to  Mary,  *'Fear  not,  Mary,  for  thou  hast 
found  favor  before  the  Lord,  and  thou  shalt  con- 
ceive of  his  Word.'" 

Justin,  after  quoting  what  the  angel  said  to  Mary, 
but  without  giving  his  authority,  says  : 

"It  is  wrong,  therefore,  to  understand  the  spirit  and  power  of  God, 
as  anything  else  than  the  Word,  who  is  also  the  first-born  of  God,  as 
the  aforesaid  prophet  Moses  declared;  and  it  was  this  which,  when  it 
came  upon  the  virgin  and  overshadowed  her,  caused  her  to  conceive; 
not  by  intercourse,  but  by  power." 

Nothing  of  this  in  Luke.     Justin  then  adds  : 

"And  the  name  Jesus,  in  the  Hebrew  language,  means  Savior  in  the 
Greek  tongue;"  and  continuing,  he  repeats  the  closing  words  in  the 
announcement  to  Mary,  thus: 

"Wherefore,  too,  the  angel  said  to  the  virgin,  Thou  shalt  call  his 
name  Jesus,  for  he  shall  save  his  people  from  their  sins." — [Apology, 
ch.  33. 

This  deliberate  repetition  of  the  sentence,  in  the 
same  words,  indicates,  quite  conclusively,  that  he 
was  quoting  the  words  of  the  Protevangelion ,  from 
that  gospel,  or  from  some  other  now  lost. 

Tischendorf  himself  thinks  this  passage  was  a 
recollection  from  the  Protevangelion,  and  that  it 
was  "unconsciously  added,  by  Justin,  to  the 
account  in  Luke."^ 

Justin,  when  speaking  of  the  journey  of  Joseph 
and  Mary  to  Bethlehem,  says : 

"On  the  occasion  of  the  first  census,  which  was  taken  in  Judea, 
under  Cyrenius,  he  (Joseph)  went  up  from  Nazareth,  where  he  lived, 

(i.)    Ch.  II,  as  given  by  Tischendorf,  Evang.  Apoc.  p,  21. 
(2.)    Wana  wurden,  etc.  p.  77. 


JUSTIN   MARTYR.  311 

to  Bethlehem,  to  which  he  belonged,  to  be  enrolled;  for  his  family 
was  of  the  tribe  of  Judah,  which  then  inhabited  that  region." — [Dia- 
logue with  Trypho,  ch.  78. 

The  differences  between  the  account  of  Justin, 
and  that  in  Luke,  are  manifest. 

In  the  one,  the  census  was  taken  in  Judea.  (In 
the  Protevangelion,  all  the  Jews  were  to  be  taxed, 
who  were  of  Bethlehem,  in  Judea.)  In  the  other, 
the  census  was  to  extend  to  all  the  world,  or  in 
other  words,  to  the  whole  Roman  Empire.  In  the 
one,  (not  in  this  passage,  but  in  1st  Apology,  ch. 
34),  Cyrenius  is  styled  "your  first  procurator  in 
Judea,"  and  in  this  passage  it  is  stated,  that  the 
going  to  Bethlehem  was  on  the  occasion  of  the  first 
census  which  was  taken  under  him.  In  the  other, 
the  census  is  spoken  of  as  being  made  when  Cy- 
renius was  governor  of  Syria.  In  the  one,  the 
descent  of  Joseph  is  said  to  be  from  the  tribe  of 
Judah.  In  the  other,  it  is  asserted  that  he  was  of 
the  house  and  lineage  of  David,  and  that  is  given 
as  the  reason  for  going  to  Bethlehem ,  it  being  the 
city  of  David. 

Justin  represents  Jesus  as  having  been  born  in  a 
cave,^  So  do  the  Protevangelion,  and  the  Gospel 
of  the  Infancy.  In  the  70th  and  78th  chapters  of 
the  Dialogue,  Justin  quotes  from  Isaiah  33.  16,  to" 
prove  that  it  was  necessary,  for  the  fulfillment  of 
prophecy,  that  Christ  should  be  born  in  a  cave. 
That  the  birth  of  Christ  took  place  in  a  cave,  was 
believed    generally    by    the  fathers.     Origen  and 

(i.)    Dialogue,  ch.  78. 


312   FOURTH  PERIOD — A.  D.  130  TO  A.  D.  170. 

Eusebius  state  that  the  cave   was  shown  in  their 
day.' 

"Later  Fathers,"  says  Westcott,  ''speak  of  the 
cave,  without  any  misgivings  that  they  contradict 
St.  Luke."  ^ 

Justin,  when  referring  to  the  magi,  nearly  every 
time  speaks  of  their  coming  from  Arabia  ;  making 
the  assertion  no  less  than  nine  times.  This  must 
have  been  taken  from  some  gospel  now  lost. 

Justin  says,  speaking  of  Christ, 

"He  was  deemed  a  carpenter,  (for  he  was  in  the  habit  of  working 
as  a  carpenter,  when  among  men,  making  plows  and  yokes;  by  which 
he  taught  the  symbols  of  righteousness  and  an  active  life.)" — [  Dial, 
eh.  88. 

In  the  copy  of  the  Gospel  of  the  Infancy  pub- 
lished by  Tischendorf,^  it  is  said  of  Jesus, 

"Now  his  father  was  a  carpenter,  and  made  at  that  time,  plows  and 
yokes." 

Justin  speaks  of  a  fire  in  the  River  Jordan,  when 
Jesus  was  baptized.  So  did  the  Gospel  of  the  He- 
brews.* It  is  also  mentioned  in  "The  Preaching 
of  Paul.  "5 

Justin  has  the  Holy  Spirit  say  to  Jesus,  at  his 
baptism,  "This  is  my  beloved  Son  ;  to-day  have  I 

(i.)  Origen,  cont.  Cels.  i.  51,  and  Euseb.  Vita  Const.  3.  40.  See  also  Socrates, 
Ecc.  Hist.  I.  17;  Sozomen,  Ecc.  Hist.  2.  2;  Epiph.  Haer.  20.  1;  Jerome,  Ep.  58,  ad  Paul. 
The  reference  to  the  cave  by  Gregory  Nyssen,  has  already  been  given.  (Ch.  10.)  Ori- 
gen refers  to  the  Gospel  of  the  Infancy. 

(2.)    Canon,  p.  g2,  note;  referring  to  Origen  and  Epiphanius. 

(3.)    Ev.  Apoc.  p.  144- 

(4.)    See  chopter  4  of  this  work,  fragment  from  Epiphanius. 

(5.)    Treatise  on  Re-Baptism,  apppended  to  Cyprian's  works. 


JUSTIN   MARTYR.  313 

begotten  thee."  The  same  form  of  expression  was 
in  the  Gospel  of  the  Hebrews,  and  Avas  quoted  by 
others  of  the  fathers. 

These  are  some  of  the  indications,  and  it  must 
be  admitted  they  are  plain  ones,  showing  that 
Justin  made  extensive  use  of  other  gospels. 

Some  of  those  used  by  him,  are  expressly  named. 
— Not  only  does  he  allude  to  the  Gospel  or  Me- 
moirs of  Peter ,^  but  he  twice  cites  by  name,  the 
Acts  of  Pilate,  or  Gospel  of  Nicodemus. 

In  the  35th  chapter  of  the  First  Apology,  he  says 

of  Christ, 

"And  after  he  was  crucified,  they  cast  lots  upon  his  vesture,  and 
they  that  crucified  him,  parted  it  among  them.  And  that  these  things 
did  happen,  you  can  ascertain  from  the  Acts  of  Pontius  Pilate." 

Some  writers  have  thought  that  the  reference 
here  is  to  the  official  report,  said  to  have  been  made 
by  Pilate  to  Tiberius.  At  the  same  time  it  is  con- 
ceded, that  even  if  such  a  report  was  made,  Justin 
had  never  seen  it.  These  writers  do  not  explain, 
how  he  could  so  confidently  refer  to  a  report  which 
he  had  never  seen,  or  how  such  a  report  could  con- 
tain an  account  so  manifestly  founded  upon  Jewish 
prophecies. 

In  the  text  of  the  gospel  called  'The  Acts  of  Pi- 
late," as  published  in  the  Orthodoxographa  of 
Grynseus,  is  the  following  : 

"And  divided  his  garments,  and  upon  his  vesture  they  cast  lots."— 
[Acts  of  Pilate,  ch.  10. 

Justin  says : 

(i.)    See  chapter  i  of  this  work. 


314   FOURTH  PERIOD A.  D.  130  TO  A.  D.  170. 

"They  cast  lots  upon  his  vesture,  and  they  that  crucified  him,  parted 
it  among  them;" 

And  refers  to  the  Acts  of  Pilate,  as  authority  for 
the  statement.  There  is  but  little  doubt,  that  the 
gospel  by  that  name  now  extant,  was  the  work  re- 
ferred to  by  Justin.'  It  will  be  seen  that  the  phrase- 
ology is  different  from  that  in  the  canonical  gos- 
pels. Davidson  also  thinks  Justin  had  this 
gospel.^ 

Again  :  in  the  48th  chapter  of  the  First  Apology, 
Justin  says : 

"And  that  it  was  predicted  that  our  Christ  should  heal  all  diseases, 
and  raise  the  dead,  hear  what  was  said:  There  are  these  words:  'At 
his  coming,  the  lame  shall  leap  as  an  hart,  and  the  tongue  of  the 
stammerer  shall  be  clear  speaking;  the  blind  shall  see,  and  the  lepers 
shall  be  cleansed;  and  the  dead  shall  rise  and  walk  about.'  And  that 
he  did  those  things,  you  can  learn  from  the  Acts  of  Pontius  Pilate." 

A  number  of  these  miracles  are  reported  in  the 
Gospel  of  the  Acts  of  Pilate,  including  the  raising 
from  the  dead.  It  is  undoubtedly  the  authority 
referred  to  in  this  passage  of  Justin  Martyr.  If 
any  official  report  was  ever  made  by  Pilate  to  Ti- 
berius, it  would  scarcely  contain  admissions  that  a 
person  whom  he  had  put  to  death,  had  performed 
such  miracles. 

If,  then,  as  there  is  every  reason  to  believe,  the 
Gospel  of  the  Acts  of  Pilate  was  the  work  alluded 
to ,  we  have,  on  the  supposition  that  the  canonical 
gospels  then  existed,  the  extraordinary  spectacle 
presented,  of  a  writer  of  the  middle  of  the   second 

(i.)    This  is  the  opinion  of  Tischendorf .  —  Evang.   Apoc.  Proleg.  p.  64;  —  Waoa 
■wurden,  etc.  p.  82. 
(2.)    Canon,  p.  xoo. 


JUSTIN   MARTYR.  315 

century,  one  of  the  most  prominent  fathers  of  the 
church,  passing  over  gospels  in  general  circulation, 
and  which  were  considered  authoritative,  and  as 
evidence  of  the  miracles  of  Jesus,  citing  an  apocry- 
phal and  discredited  gospel. 

Various  other  considerations  might  be  mentioned , 
affecting,  with  more  or  less  force,  the  question,  as 
to  what  gospels  were  used  by  Justin .  But  let  these 
suffice. 

When  it  is  considered.  That  no  one  of  the  canon- 
ical gospels  is  expressly  mentioned,  nor  either  of 
the  supposed  writers,  except  John,  and  he  under 
such  circumstances  as  negative  the  presumption 
that  Justin  knew  of  him  as  the  author  of  a  gospel — 
that  Justin  refers  by  name  to  the  writers  of  the 
Old  Testament  Scriptures  nearly  200  times — that 
from  a  large  number  of  quotations  from  written 
accounts  of  the  sayings  of  Christ,  only  two  or  three 
agree  literally  with  the  canonical  gospels — that  in 
nearly  all  cases,  parallel  passages  can  only  be  ob- 
tained by  patching  together  different  passages,  and 
sometimes  from  different  gospels — that  Justin 
quotes  sayings  of  Christ  not  in  the  canonical  goS' 
pels — that  he  refers  to  incidents  in  the  life  of  Jesus, 
not  found  at  all  in  those  gospels,  but  which  are  in 
other  known  gospels — and  finally  that  he  cites  two 
or  three  such  by  name,  and  one  of  them  as  author- 
ity for  the  miracles  of  Jesus  ;  it  cannot  be  denied, 
that  the  evidence  that  the  canonical  gospels  were 
unknown  to  Justin  Martyr,  is  very  strong,  and  in- 
deed, well  nigh  conclusive. 


316        FOURTH  PERIOD A.  D.    130  tO  A.   D.  170. 

There  are  two  circumstances  which  should  be 
mentioned,  which  are  sometimes  relied  upon  to 
break  the  force  of  this  accumulated  evidence. 

One  is,  that  Justin  quotes  from  the  Old  Testa- 
ment loosely,  the  difference  between  his  quotations 
and  the  passages  themselves,  being,  in  several  in- 
stances, as  great  as  between  the  quotations  which 
have  been  referred  to,  and  the  corresponding  pas- 
sages in  the  New  Testament.  The  proportion  of 
exact  quotations  is,  however,  much  greater  in  the 
one  case  than  the  other,  there  being  over  sixty 
from  the  Old  Testament,  or  nearly  one-half  of  the 
whole  number  ;  while  in  a  large  number  of  other 
instances  the  variation  is  very  slight. 

In  the  citations,  on  the  other  hand,  relating  to 
the  sayings  and  doings  of  Christ,  the  number  of 
exact  quotations  will  not  exceed  three,  out  of 
nearly  a  hundred.  Those  which  are  the  same, 
consist  of  the  sayings  of  Christ,  which  were  pre- 
served in  other  gospels,  and  by  oral  tradition. 
Thus,  where  the  quotations  are  the  most  important, 
and  should  therefore  more  exactly  correspond ,  they 
are  found,  on  the  contrary,  the  more  divergent. 

The  other  circumstance  is,  that  Justin  does  not 
expressly  mention  Paul,  or  his  writings.  Hence, 
it  is  argued,  his  omission  to  mention  other  New 
Testament  writers ,  should  not  be  looked  on  with 
surprise.  There  is  some  force  in  the  suggestion. 
At  the  same  time,  it  is  claimed  on  the  other  side, 
that  there  were  special  reasons  for  this  omission. 
The  silence  concerning  Paul  has  been   referred  to 


JUSTIN   MARTYR.  317 

the  well-known  schism  between  him  and  Peter. 
Justin's  works  have  been  considered  as  standing 
upon  the  Petrine  side,  or  at  least,  as  anti-Pauline. 
It  is  possible  that  some  further  explanation  of  the 
silence  of  Justin,  may  be  found  in  the  fact,  that 
the  only  collection  of  Paul's  epistles  then  in  circu- 
lation, had  been  made  by  Marcion,  a  heretic,  who 
was  peculiarly  obnoxious  to  Justin. 

In  regard  to  the  ' 'Memoirs  of  the  Apostles,'* 
which  are  referred  to  some  fifteen  or  twenty  times 
by  Justin,  as  the  source  of  many  of  his  quotations, 
those  who  contend  that  he  meant  the  Gospel  of 
the  Hebrews,^  in  support  of  their  theory,  point  to 
the  significant  fact  that  the  Gospel  of  the  Hebrews 
was  also  known  as  The  Gospel  of  the  Twelve  Apos- 
tles." This,  they  think,  was  ''The  Memoirs  of  the 
Apostles,"  referred  to  by  Justin  Martyr. 

Justin  was  of  Greek  descent,  but  was  born  at 
Flavia  Neapolis,  a  city  of  Samaria.  He  studied  in 
the  various  schools  of  philosophy,  and  afterward 
became  an  earnest  and  devoted  Christian.  He 
lived  for  a  while  at  Ephesus,  and  then  settled  in 
Rome.  Here  he  suffered  martyrdom,  about  the 
year  165. 

Doctrines. — Dr.  Priestly  held  that  Justin  was 
the  first  who  advanced  the  doctrine  of  the  divinity 
of  Christ.^^ 

From  the  time  of  Justin  Martyr,  the  doctrine  of 
the  Logos,  or  Word,  which  had  prevailed  in  various 

(I.)    Davidson,  Ewald,  Credner,  Tischendorf,  De  Wette,  and  many  others. 
(2.)    History  of  the  Corruptions  of  Christianity,  vol.  i,  p.  46. 


318   FOURTH  PERIOD — A.  D.  130  TO  A.  D.  170. 

forms  from  ancient  times ,  and  which  had  been  so 
extensively  treated  by  Philo,  became  associated 
with  the  person  of  Jesus  Christ. 

The  ''Word"  of  Philo,  was  ''The  first  begotten 
Son  of  God,"  '  "the  first  begotten  Word,"  ^  "the 
Image  of  God,"  "the  Divine  Word,"^  ''his  most 
ancient  Word,""*  "the  Image  of  God,  by  which 
the  whole  world  was  created. "  But  Philo  was  a 
Jew,  and  knew  nothing  of  Christ  as  the  Word. 

In  the  writings  of  Justin  Martyr,  this  phrase- 
ology was  applied  to  Jesus. ^  A  similar  application 
of  the  term  was  afterward  adopted  in  the  Gospel  of 
John. 

Paul  had  applied  to  Jesus  the  language  of  the 
Psalmist,  "Thou  art  my  Son  ;  this  day  have  I  be- 
gotten thee;"  but  he  had  not  identified  the  Son 
and  the  Word  as  the  same.  The  "Word"  of  Paul 
was  the  written  word  of  Scripture. 

Philo  had  said  the  Word  was  the  first  begotten 
Son  ;  Justin  Martyr,  applying  these  terms  to  Christ, 
asserted  that  he  was  the  Word,  the  first  and  only 
begotten  Son  of  God.  In  the  writings  of  Justin, 
however,  he  is  still  subordinated  to  the  Father.  It 
remained  for  the  author  of  the  Gospel  of  John  to 
boldly  and  unqualifiedly  announce  that  "the  Word 
was  with  God,  and  the  Word  was  God." 

(i.)  De  Agricult.  sec.  12. 

(2.)  De  Confus.  Ling.  sec.  28. 

(3.)  De  Somniis,  1,  sec.  12. 

(4.)  Ibid,  I.  39. 

(5.)  Dialogue,  chs.  87  to  100,  105,  and  other  places. 


CHAPTER      XXII. 

SECOND  HALF  OF  FOUETH  PERIOD.— Continued. 
Apelles — Peregrinus — Marcellina — Philip  —  Soter— 

MONTANUS — TaTIAN. 

Apelles. — A.  D.  160. 

Apelles  is  said  to  have  been  excommunicated  by 
Marcion.  He  afterward  had  a  sect  and  a  gospel  of 
his  own.  He  was  a  Gnostic.  There  were  various 
Gnostic  sects.  One  of  their  cardinal  doctrines  was 
that  Jesus  was  a  man,  begotten  by  man.  Some  of 
them  held  that  he  became  Christ,  the  Son  of  God, 
at  the  time  of  his  anointing  and  baptism. 

"When,"  says  Baring-Gould,  "Gnosticism  fixed  on  the  anointing  as 
the  communication  to  Christ  of  his  divine  mission  and  Messiahship, 
their  mention  of  it  was  cut  out  of  the  gospels  in  possession  of  the 
church,  and  consequently  the  canonical  gospels  are  without  it  to  this 
day."— [Lost  and  Hostile  Gospels,  p.  202. 

Others  believed  that  Jesus  and  Christ  were  dif- 
ferent. That  Jesus  suffered,  but  Christ  only  in 
appearance.  These  were  called  Doceta3.  Christ, 
as  distinct  from  the  man  Jesus,  had  a  pre-exist- 
ence. 

According  to  the  fathers,  Apelles  denied  the 
resurrection  of  the  dead.  He  published  a  collection 


320   FOURTH  PERIOD A.  D.  130  TO  A.  D.  170. 

of  revelations  which  he  had  received  from  a  noted 
courtezan,  by  the  name  of  Philumene.' 

Not  much  reliance  is  placed  upon  these  asser- 
tions. They  are  considered  slanders  by  Dr.  Lard- 
ner  and  other  candid  historians.  Especially  are 
such  statements  against  prominent  women,  who 
held  heretical  opinions,  entitled  to  but  little  credit. 

Neander  defends  the  character  of  Apelles,  and 
considers  his  intimacy  with  Philumene  altogether 
blameless.^ 

The  Gospel  op  Apelles. 

But  little  is  known  of  this  gospel.  Jerome,  in 
the  preface  to  his  Commentary  on  Matthew,  and 
Venerable  Bede,  in  his  Commentary  on  Luke,  refer 
to  the  Gospel  of  Apelles,  as  one  of  those  alluded  to 
in  Luke :  ' '  Forasmuch  as  many  have  taken  in 
hand  to  set  forth,"  etc.  (Luke,  1.  1.)  According 
to  these  writers,  then,  the  Gospel  of  Luke  was 
written  in  the  latter  part  of  the  second  centurj'-. 

Peregrinus. — A.  D.  150  to  169. 

Lucian,  author  of  the  Dialogues,  A.  D.  165, 
gives  a  history  of  Peregrinus.  He  says  he  learned 
a  wonderful  doctrine  of  the  Christians,  by  convers- 
ing with  their  priests  and  scribes,   near   Palestine. 

"And  in  a  short  time,  he  showed  they  were  but  children  to  him;  for 
he  was  prophet,  high  priest,  ruler  of  a  synagogue;  uniting  all  offices 
in  himself  alone.  Some  books  he  interpreted  and  explained;  others 
he  wrote.    They  spoke  of  him  as  a  god,  and  took  him  for  a  law-giver, 

(i.)  See  TertuUian,  de  Praea.  adv.  Haer.  c.  30;  Epiph.  Haer.  44;  Austin,  de  Haer.  ad 
Q.  23  in  Ap. 

(2.    Church  History,  vol.  2,  p.  151. 


PEREGRINUS.  321 

and  honored  him  with  the  title  of  master.  They  still,  therefore,  wor- 
ship that  great  man  who  was  crucified  in  Palestine,  because  he  intro- 
duced into  the  world  this  new  religion."  i 

Lucian  was  contemporary  with  Peregrinus,  hav- 
ing been  born  A.  D.  124,^  and  living  until  after 
180.^  The  same  writer  says  further,  that  Pere- 
grinus was  a  person  who  rambled  from  place  to 
place,  and  from  one  sect  of  philosophy  to  another. 
''Having  been  guilty  of  parricide  and  other  crimes, 
he  was  obliged  for  a  while  to  leave  his  native  coun- 
try and  travel  abroad."  He  was  afterward  im- 
prisoned. While  in  prison,  he  was  visited  by 
Christians,  who  administered  to  his  necessities. 
The  Governor  of  Syria  set  him  at  liberty.  He  then 
returned  to  Parium,  his  native  place,  and  after- 
ward, about  the  year  169,  he  ascended  a  funeral 
pile,  which  he  had  voluntarily  prepared,  and  per- 
ished in  the  flames,  in  the  sight  of  all  Greece. 

Peregrinus  was  also  called  Proteus.  His  death 
is  mentioned  by  some  of  the  fathers.* 

Athenagoras  refers  to  it  thus  : 

"Of  the  statues  of  Alexander  and  Proteus,  (the  latter,  you  are 
aware,  threw  himself  into  the  fire  near  Olympia),  that  of  Proteus  is 
likewise  said  to  utter  oracles." — [Plea  for  the  Christians,  ch.  26. 

There  is  reason  to  believe  that  the  picture  drawn 
by  Lucian,  was,  like  his  portraiture  of  Alexander 
Abonotichus,  and  his  casual  mention  of  Apollonius 
of  Tyana,  colored  by  the  pen  of  prejudice. 

(i.)  De  Morte  Peregrin,  t.  i,  p.  56s. 

(2.)  Movie's  Works,  vol.  2,  p.  363. 

(3.)  Lardner,  vol.  4,  p.  149. 

(4.)  Tertullian,  ad  Mart.  cap.  4,  p.  157;  Athenagoras,  see  above. 


322   FOURTH  PERIOD A.  D.  130  TO  A.  D.  170. 

From  other  writers  there  are  more  favorable 
accounts : 

Ammianus  Marcellinus,  (3d  century),  mentions 
his  death,  and  calls  him  an  illustrious  philo- 
sopher.' 

Philostratus  (210),  refers  to  his  death,  and  speaks 
of  him  as  a  cynic  philosopher.^ 

Aulus  Gellius,  (2d  century),  speaks  of  him  as 
follows : 

"I  saw,  when  I  was  at  Athens,  a  philosopher  named  Peregrinus, 
and  surnamed  afterward  Proteus;  a  man  of  dignity  and  fortitude, 
who  resided  in  a  little  cottage,  without  the  city.  As  I  used  to  go  to 
him  frequently,  I  heard  from  him  many  useful  and  excellent  remarks, 
among  which  this  is  what  I  chiefly  remember: 

"He  said,  'A  wise  man  would  not  be  guilty  of  sin,  although  gods 
and  men  were  alike  ignorant  of  it.'  For  he  thought  a  wise  man 
would  avoid  sin,  not  from  the  fear  of  punishment  or  disgrace,  but 
from  his  sense  of  duty  and  love  of  virtue."— [Noctes  Atticae,  bk.  12, 
ch.  11. 

He  then  represents  Peregrinus  as  quoting  these 
lines  of  Sophocles : 

"Nor  vainly  think  your  skill  can  aught  conceal; 
Time,  that  knows  all  things,  shall  all  truths  reveal." 

It  is  as  difficult  to  reconcile  this  sprightly  picture 
by  the  author  of  the  Attic  Nights,  with  what  is  said 
by  Lucian,  as  it  is  to  reconcile  the  extant  Epistles 
of  Apollonius  with  the  notice  which  Lucian  chose 
to  take  of  that  philosopher. 

Marcellina. — A.  D.  160. 
Marcellina  was  the  founder  of  a  sect  called  Mar- 

(i.)    Amm.  1.  29,  cap.  i. 

(2.)    De  Vit.  Soph.  i.  2,  n  i,  sec.  13. 


MONTANUS.  323 

cellians.      She  was  a  Gnostic — a  disciple  of  Carpo- 
crates. 

The  fathers  are  almost  entirely  silent  concerning 
her.  If  we  are  left  in  ignorance  of  desirable  infor- 
mation, her  name  has  at  least  been  handed  down 
free  from  detraction  and  calumny. 

SoTER.— A.  D.  164. 

Soter  was  Bishop  of  Rome,  about  A.  D.  175. 
Dr.  Lardner  puts  him  down  as  one  of  the  writers 
of  the  second  centur^^,  whose  works  are  lost,  and 
dates  his  writings,  A.  D.  164.  He  may  have 
flourished  as  a  writer  before  he  was  made  bishop. 

Philip.— A.  D.  170. 

This  writer  is  in  the  same  category  with  the  pre- 
ceding. He  is  mentioned  with  Soter  and  others,  as 
writers  of  the  second  century,  whose  works  are 
lost.' 

MONTANUS. — A.  D.  170. 

Dr.  Priestly  thinks  many  of  the  Montanists  were 
Unitarians. 

Epiphanius  gives  extracts  from  the  writings  of 
Montanus,  and  shows  him  to  have  been  a  millen- 
arian . 

Apollonius,  the  Christian  writer  of  the  third  cen- 
tury, became  an  active  opponent  of  Montanism, 
and  endeavored  to  counteract  the  impulse  which 
had  been  given  to  it  by  Tertullian.  This  great 
father  had  left  the  catholic  church,  and   had   gone 

(i.)    Lardner,  vol.  i,  p.  436. 


324   FOURTH  PERIOD A.  D.  130  TO  A.  D.  170. 

over  to  Montanism,   about  the  end  of  the  second 
century. 

Tischendorf  says,  the  opponents  of  Montanism 
rejected  the  Gospel  of  John.' 

Epiphanius  mentions  the  Pepuzians,  a  sect  of 
Montanists,  who  permitted  women  to  baptize.^ 

Tatian.— A.  D.  170. 

Tatian  was  by  birth  an  Assyrian.  He  was  con- 
verted by  Justin  Martyr,  but  afterward  became  a 
Gnostic,  a  follower  of  Marcion.  He  joined  the 
Encratites,  and  has  been  considered  by  some  as  the 
founder  of  that  sect. 

His  Oration  against  the  Greeks  is  still  extant.  It 
contains  no  mention  of  any  of  the  canonical  gos- 
pels. Some  writers  claim  there  are  passages  parallel 
with  those  gospels.  They  consist  of  the  sayings  of 
Christ,  and  the  better  opinion  appears  to  be,  that 
they  were  taken  from  the  Gospel  of  the  Hebrews. 

The  Gospel  or  Harmony  of  Tatian. 

There  is  a  Harmony  of  the  Gospels  attributed  to 
Tatian.  It  is  sometimes  called,  ''The  Gospel  of 
Tatian." 

The  work  is  first  heard  of  in  Eusebius,  who  says, 

"Tatian,  however,  their  former  chief,  having  put  together  a  certain 
amalgamation  and  collection,  I  know  not  how,  of  the  Gospels,  named 
this  the  Diatessaron;  which  even  now  is  current  with  some."  — [  Ecc. 
Hist.  4.  29. 

(i.)    Origin  of  the  Four  Gospels,  p.  123. 
(2.)    Hffier.  49.  2. 


TATIAN.  325 

The  next  reference  to  the  Gospel  of  Tatian  is  by 
Epiphanius.     He  says : 

"It  is  said  that  he  (Tatian)  composed  the  Gospel  by  Four,  which  is 
called  by  some  the  Gospel  of  the  Hebrews."— [Hser.  46. 1. 

It  does  not  appear  that  either  of  these  writers 
had  seen  any  such  gospel .  They  wrote  from  hear- 
say ;  and  the  statement  of  Epiphanius  as  to  the 
name  of  the  gospel,  is  no  doubt  based  upon  the 
passage  in  Eusebius. 

The  third  writer  is  Theodoret.     He  says  : 

"He  (Tatian)  also  composed  the  gospel  which  is  called  the  Diates- 
saron,  excising  the  genealogies,  and  all  the  other  parts  which  declare 
that  the  Lord  was  born  of  the  seed  of  David,  according  to  the  flesh. 
This  was  used,  not  only  by  his  own  sect,  but  also  by  those  who  held 
the  apostolic  doctrines,  who  did  not  perceive  the  evil  of  the  composi- 
tion, but  made  use  of  the  book  in  simplicity,  on  account  of  its  con- 
ciseness. T  found,  myself,  upwards  of  two  hundred  such  books  held 
in  honor  among  your  churches,  and  collecting  them  all  together,  I 
had  them  put  aside,  and  instead,  introduced  the  Gospels  of  the  Four 
Evangelists."— [Haeret.  Fab.  1.  20. 

The  next  century,  Victor  of  Capua,  referring  to 
Tatian 's  Gospel,  called  it  ''Diapente  ;"  ''The  Gos- 
pel by  Five."' 

Such  is  the  evidence  concerning  the  Gospel  or 
Harmony  of  Tatian .     Let  us  attempt  to  analyze  it : 

Epiphanius  only  states,  that  it  was  then  said  that 
he  (Tatian)  composed  the  Gospel  by  Four  ;  and  im- 
mediately adds  that  it  was  called  by  some  the  Gos- 
pel of  the  Hebrews.  This  was  about  A.  D.  385. 
Half  a  century  later,  Theodoret  asserts  that  it  was 

(i.)  Fabricius,  Cod,  N.  T.  i,  p.  378. 


326   FOURTH  PERIOD — A.  D.  130  TO  A.  D.  170. 

then  called  the  Diatessaron,  and  states  something 
about  its  composition. 

Independently  of  Eusebius,  then,  it  only  appears 
that  in  the  fourth  and  fifth  centuries  it  was  called 
the  Diatessaron,  and  in  the  sixth,  the  Diapente. 

But  Eusebius  says  that  Tatian  himself  called  it 
the  Diatessaron.  This  is  not  the  first  statement  of 
Eusebius  tending  to  give  an  early  date  to  the  can- 
onical gospels,  in  which  he  is  unsupported  by 
earlier  authorities. 

The  importance  of  the  question  renders  it  neces- 
sary to  examine  into  the  credibility  of  this  witness, 
and  to  endeavor  to  ascertain  whether  his  unsup- 
ported statement  may  be  relied  upon.  This  sub- 
ject will  be  treated  in  the  next  chapter. 

In  the  mean  time,  there  is  a  circumstance  dis- 
closed, which  in  itself  goes  strongly  to  rebut  the 
presumption  that  Tatian  made  use  of  the  four 
gospels. 

It  appears  from  the  testimony  of  Theodoret  him- 
self, that  he  felt  under  the  necessity  of  suppressing 
this  gospel,  though  it  was  held  in  high  respect,  and 
two  hundred  were  in  use  in  the  churches  which  he 
visited. 

The  fact  that  Theodoret  felt  obliged  to  suppress 
it,  is  inconsistent  with  the  theory  that  it  was  a  har- 
mony of  the  four  gospels,  and  throws  suspicion 
upon  a  statement  made  manifestly  for  the  purpose 
of  supporting  such  an  inference. 

(See  Note  III.) 


CHAPTER     XXIII. 

VALUE  OP  THE  TESTIMONY  OF  EUSEBIUS. 


The  Estimate  of  Friendly  Writers. 

Those  who  are  disposed  to  take  the  most  favor- 
able view  of  this  historian,  hold  him  in  low  repute 
as  a  chronicler  of  facts. 

"The  great  fault  of  Eusebius,"  says  canon  Westcott,  "is  a  want  of 
independent  judgment.  He  writes  under  the  influence  of  the  last  in- 
formant, and  consequently  his  narrative  is  often  confused  and  incon- 
sistent. This  is  the  case,  in  some  degree,  with  his  statements  on  the 
canon."— [Canon,  p.  283.]  He  believes  it  possible,  however,  to  ascer- 
tain his  real  judgment  on  the  question. 

Jones  charges  him  with  being  too  credulous,  and 
thinks  he  was  imposed  upon,  in  the  correspondence 
between  Christ  and  Abgarus,  or  else  that  the  cor- 
respondence had  been  interpolated  into  the  history 
of  Eusebius.'  The  historian  affirms,  that  he  found 
the  letters  written  in  the  Syriac  language,  in  the  pub- 
lic records  of  the  city  of  Edessa,  and  that  he  himself 
translated  them  into  Greek.  The  letters  are  very 
generally  discredited,  as  well  as  the  statements 
of  Eusebius  concerning  them. 

(i.)    Jones,  vol.  2,  p.  18. 


328        FOURTH  PERIOD A.  D.    130  tO  A.   D.  170. 

"No  one,"  says  Scaliger,  speaking  of  Eusebius, 
"has  contributed  more  to  Christian  history,  and  no 
one  is  guilty  of  more  mistakes. '  '^ 

His  Falsehoods  and  Forgeries. 

The  statements  of  this  historian  are  made,  not 
only  carelessly  and  blunderingly,  but  in  many  in- 
stances, in  falsification  of  the  facts  of  history. 

Not  only  the  most  unblushing  falsehoods,  but 
literary  forgeries  of  the  vilest  character,  darken  the 
pages  of  his  apologetic  and  historical  writings. 

His  misstatements  made  for  the  purpose  of  bring- 
ing into  disrepute  the  Gospel  of  Peter  and  other 
writings  of  the  first  century,  have  already  been 
noticed. 

As  the  greater  includes  the  less,  we  will  not  stop 
to  consider  the  countless  other  merely  false  state- 
ments to  be  found  in  his  works,  but  will  proceed  at 
once  to  some  of  the  forgeries  of  which  he  has  been 
convicted. 

Forgeries  on  Josephus. 

One  of  the  most  notorious  of  these,  is  in  the  ac- 
count of  the  death  of  Herod  Agrippa. 

In  the  12th  chapter  of  Acts,  it  is  stated  that 
Herod,  while  sitting  upon  his  throne,  arrayed  in 
royal  apparel,  and  as  the  people  were  shouting  and 
calling  him  a  god,  was  smitten  by  the  angel  of  the 

(i.)  Elench.  Trihaer.  c.  29.  See  also,  Father  Maimberg's  Hist,  of  Arianism,  in 
French,  Tom,  1,  i.  i,  p.  32;  and  Valesius'  Life  of  Eusebius,  prefixed  to  his  Ecclesiastical 
History. 


FORGERIES    ON   JOSEPHUS.  329 

Lord,  and  was  eaten  by  worms,   and  gave  up  the 
ghost.' 

Josephus  says,  "Agrippa,  casting  his  eyes  up- 
ward, saw  an  owl,  sitting  upon  a  rope,  over  his 
head."^ 

Eusebius,  in  order  to  make  Josephus  agree  with 
the  Acts  of  the  Apostles,  struck  out  of  the  text  of 
the  Jewish  historian ,  a  whole  Greek  phrase,  mean- 
ing an  owl  sitting  upon  a  rope  or  cord,  and  substi- 
tuted the  word  meaning  angel ;  so  as  to  make  Jo- 
sephus state  that  Herod,  looking  up,  saw  an  angel 
over  his  head.^ 

This  forgery  has  been  known  for  centuries ,  and 
is  not  denied  by  any.  Some  endeavor  to  excuse  or 
palliate  it,  while  others  pass  it  over  in  silence,  or 
as  a  matter  of  small  importance. 

Again  :  It  was  the  opinion  of  the  learned  Dr. 
Lardner,  that  Eusebius  was  the  one  who  was  guilty 
of  the  forgery  of  the  passage  in  Josephus  concern- 
ing Christ. 

In  the  third  volume  of  his  works,   Dr.    Lardner 

did  not  openly  charge  this  forgery  upon  Eusebius, 

though  he  more  than  hinted  that  he  believed  him 

to  be  the  author  of  it ;  saying, 

"Probably  some  learned  Christian,  who  had  read  the  works  of  Jo- 
sephus, thinking  it  strange  that  this  Jewish  historian  should  say 
nothing  of  Jesus  Christ,  wrote  this  paragraph,  in  the  margin  of  his 
copy,  and  thence  it  came  to  be  afterward  inserted  into  many  copies 
of  Josephus." 

(i.)  Acts,  12. 21  to  23. 

(2.)    Antiquities,  bk.  19,  c.  8,  2. 

(3.)  Ecc.  Hist.  bk.  2,  ch.  10.  Eusebius  omitted  the  words  "boubona  epi  skoinioa 
tinos,"  "an  owl  on  a  certain  rope,"  and  substituted  "anggelon,"  "angel." 


330   FOURTH  PERIOD A.  D.  130  TO  A.  D.  170. 

"Who  was  the  first  author  of  this  interpolation,"  said  he,  "cannot 
be  said.  Tanaquil  Faber  (ap.  Havercamp,  p.  272),  suspected  Eusebius. 
I  do  not  charge  it  upon  him,  but  I  think  it  was  first  made  about  his 
time."— [Works,  vol.  3,  p.  542. 

Afterward,  however,  in  the  preface  to  the  fourth 
volume,  he  speaks  more  plainly,  and  says: 

"Indeed,  it  is  not  Josephus,  but  Eusebius  or  some  other  Christian 
about  this  time,  who  composed  this  paragraph.  Every  one  must  be 
inclined  to  think  so,  who  observes  the  connection  in  the  Evangelical 
Demonstration,  where  is  the  first  quotation  of  it.  In  the  third  book 
of  that  work,  Eusebius  has  a  chapter  or  section,  against  those  who  do 
not  give  credit  to  the  history  of  our  Savior's  wonderful  works.  ('Pros 
totis  apenthountas  tee  tou  soteeros  heemon  peri  ton  paradoxon  prax- 
eon  dieegeeseu' — [Dem.  Ev.  1.  3,  c.  7,  p.  109.]  Where  follows  an  excel- 
lent argument,  taken  from  the  internal  characters  of  credibility  in 
the  evangelical  history,  the  success  of  the  gospel  among  the  Greeks 
and  Romans,  and  barbarians,  and  the  zeal,  intrepidity  and  sufferings 
of  Christ's  apostles  and  the  first  Christians.    Then  he  says: 

"  'Though  the  testimony  of  such  men  concerning  our  Savior,  must 
be  esteemed  fully  sufficient,  it  cannot  be  amiss  for  me  to  add,  over 
and  above,  the  testimony  of  Josephus,  a  Hebrew;  who,  in  the  eigh- 
teenth book  of  the  Jewish  Antiquities,  writing  the  history  of  affairs 
in  the  time  of  Pilate,  speaks  of  our  Savior  in  these  words:'  where 
follows  the  paragraph  which  we  are  considering:  where"  continues 
Dr.  Lardner,  "our  Lord  is  said  to  be  'a  worker  of  wonderful  works,' 
('Heen  gar  paradoxon  ergon  poieetees ;')  which  way  of  speaking  is  so 
agreeable  to  Eusebius,  and  has  such  a  similitude  with  his  style,  that 
I  am  disposed  to  put  down  below,  some  instances  from  him;  which 
must  be  of  use  to  satisfy  us,  that  the  style  of  this  paragraph  is  very 
Christian,  if  it  be  not  the  composition  of  Eusebius  himself;  as  Tana- 
quil Eaber  suspected." 

(Here  follow  several  quotations  from  the  'Evangelical  Demonstra- 
tion' in  the  original  Greek,  showing  the  frequent  use  by  Eusebius,  of 
the  phrase,  poieetees  ergon  paradoxon, 'worker  of  wonderful  works.') 
— [Lardner's  Works,  vol.  4,  p.  6. 

Thus  it  appears  that  Dr.  Lardner,  who,  in  the 
third  volume,  only  intimated  a  strong  suspicion 
against  Eusebius,  as  the  author  of  this  forgery, 
now,  in  the  commencement  of  the  fourth  volume, 
after  considering  the  matter  more  fully,   draws   an 


EUSEBIUS    AS    A    WITNESS.  331 

indictment,  charging  him  openly  with  the  crime  ; 
and  calling  up  the  case,  introduces  the  evidence. 
The  words  *'or  some  other  Christian  about  this 
time,"  contained  in  the  indictment,  are  to  be  con- 
sidered as  surplusage  ;  since  the  evidence  and  the 
argument  are  directed  against  Eusebius  himself. 

There  are  other  gross  liberties  taken  by  Eusebius 
with  the  writings  of  Josephus. 

He  transcribes  Josephus'  account  of  Theudas, 
and  applies  it  as  confirmatory  of  Acts,  5.  36  ;  while 
in  fact,  it  disagrees  with  the  account  in  Acts  so 
much  as  to  have  made  commentators  great  trouble. 
He  quotes  the  passage  from  the  fifth  chapter  of  the 
twentieth  book  of  the  Antiquities,  and  asserts  that 
the  Theudas  there  mentioned  is  the  same  referred 
to  in  the  Acts  ;  skillfully  suppressing  the  fact,  that 
the  Theudas  mentioned  by  Josephus,  led  that  re- 
bellion in  the  year  45  or  46,  at  least  38  years  after 
the  time  mentioned  in  the  Acts  of  the  Apostles. 

Again,  in  regard  to  the  question  of  the  taxing : 

Eusebius,  in  his  Chronicles,  p.  76,  asserts  that 
Cyrenius  ''made  a  census  of  goods  and  persons"  in 
the  time  of  Herod.  In  the  Ecclesiastical  History, 
bk.  1,  ch.  5,  he  says  that  Christ  was  born  ''the 
same  year  when  the  first  census  was  taken,  and 
Quirinus  was  Governor  of  Syria."  He  adds,  "This 
census  is  mentioned  by  Flavius  Josephus,  the  dis- 
tinguished historian  among  the  Hebrews."  If  a 
census  was  taken  in  the  time  of  Herod,  it  is  not 
mentioned  by  Josephus,  who  states  distinctly,  that 
after  the  death  of  Herod,  Archelaus  reigned  nine 


332       FOURTH  PERIOD A.  D.   130  TO  A.  D.   170. 

years  and  was  banished,  and  then  Cyrenius  had  the 
assessment  and  the  taxing.' 

Dr.  Lardner,  referring  to  this  disingenuous  pas- 
sage, says  he  ascribes  it,  not  to  ignorance,  but  ''to 
somewhat  a  great  deal  worse. ' ' 

"It  is  impossible,"  says  he,  "that  a  man  of  Eusebius'  acuteness,  who 
had  the  New  Testament  and  Josephus  before  him,  should  think  a 
census  made  after  Archelaus'  banishment,  was  the  same  with  that 
before  Herod  died;  but  Eusebius  was  resolved  to  have  St.  Luke's  his- 
tory confirmed  by  the  express  testimony  of  the  Jewish  historian, 
right  or  wrong." — [Lardner's  works,  vol.  1,  p.  179. 

The  Forgery  on  Phlegon. 
Origen,  in  his  work  against  Celsus,  says  : 

"But  of  the  eclipse,  which  happened  in  the  time  of  Tiberius,  in 
whose  reign  Jesus  was  crucified,  and  of  the  great  earthquakes  which 
were  at  that  time,  Phlegon  writes  in  the  thirteenth,  or  as  I  think,  the 
fourteenth  book  of  the  Chronicle." — [Cont.  Celsum,  lib.  2,  c.  33. 

Phlegon  was  a  heathen  historian,  who  wrote 
about  the  middle  of  the  second  century,  and  whose 
works  are  lost. 

The  statement  of  Origen,  which  was  open  to  sus- 
picion from  the  first,  was  severely  handled  by  con- 
temporary writers,  who  urged  that  an  eclipse  of  the 
sun  could  not  then  have  taken  place,  as  the  cruci- 
fixion occurred  at  the  time  of  the  Jewish  passover, 
which  was  at  the  full  of  the  moon  ;  when  an  eclipse 
of  the  sun  is  impossible. 

Whether  it  was  further  shown  that  the  passage 
was  misquoted,  we  know  not.  At  all  events,  Ori- 
gen, afterward,  in  his   Commentary  on   Matthew, 

(i.)    Antiquities,  bk.  17,  ch.  13;  also  bk.  18,  ch.  i. 


EUSEBIUS  AS  A  WITNESS.  333 

27.  45,  in  reply  to  the  objections  which  had  been 
made,  said,  that  Phlegon  did  not  assert  that  the 
eclipse  mentioned  by  him,  happened  at  the  time  of 
the  full  moon,  and  finally  concludes  that  we  must 
not  too  positively  maintain,  against  heathen  peo- 
ple, that  Phlegon  spoke  of  the  darkness  which  hap- 
pened at  the  death  of  Jesus  Christ. 

Now  comes  Eusebius  ;  who ,  writing  a  hundred 
years  later,  not  only  repeats  the  original  statement, 
which  had  been  substantially  retracted  by  Origen, 
but  undertakes  to  quote  the  very  words  of  Phlegon. 
The  passage  in  Eusebius  is  as  follows  : 

"Jesus  Christ,  the  Son  of  God,  our  Lord,  according  to  the  prophe- 
cies concerning  him,  came  to  his  passion  on  the  19th  year  of  the  reign 
of  Tiberius;  about  which  time,  we  find  these  things  related  in  other, 
even  Gentile  memoirs,  in  these  very  words:  'The  sun  was  eclipsed; 
there  was  an  earthquake  in  Bithynia,  and  many  houses  were  over- 
turned in  Nice.'  All  which  things  he  relates  with  what  happened  at 
our  Savior's  passion.  So  writes  and  says  the  author  of  the  Olympiads, 
in  the  thirteenth  book,  in  these  words:  'In  the  fourth  year  of  the 
two  hundred  and  second  Olympiad,  there  was  an  eclipse  of  the  sun, 
the  greatest  of  any  known  before.  And  it  was  night  at  the  sixth 
hour  of  the  day,  so  that  the  stars  appeared  in  the  heavens.  And 
there  was  a  great  earthquake  in  Bithynia,  which  overturned  many 
houses  in  Nice.'  So  writes  this  aforementioned  author." — [Eusebius' 
Chronicle,  p.  77. 

This  is  one  of  the  most  manifest  of  the  forgeries 
of  Eusebius.  If  there  had  been  any  such  passage 
in  Phlegon,  stating  that  there  was  an  eclipse  of  the 
sun,  at  the  very  hour  when  Christ  was  crucified,  it 
would  have  been  found  out  by  Origen ,  who  would 
have  availed  himself  of  it,  when  hard  pressed  by 
his  adversaries. 

Besides,  the  passage  bears  internal  evidence  of 
being  a  fabrication. 


334        FOURTH  PERIOD — A.  D.    130  tO  A.  D.  170. 

Eusebius  had  already  quoted  the  passage  from 
Phlegon,  giving  the  very  words.  In  the  first  quo- 
tation, Phlegon  says:  "The  sun  was  eclipsed; 
there  was  an  earthquake  in  Bithynia,  and  many 
houses  were  overturned  in  Nice."  This  is  given 
as  the  language  of  Phlegon.  Afterward,  Phlegon 
is  made  to  say,  "In  the  fourth  year,"  etc.,  "there 
was  an  eclipse  of  the  sun,  the  greatest,"  etc.,  "and 
it  was  night,  the  sixth  hour  of  the  day,"  etc.,  and 
"there  was  a  great  earthquake  in  Bithynia  which 
overturned  many  houses  in  Nice."  All  this  new 
matter  prefixed  to  the  quotation,  and  the  quotation 
itself  different.  What  was  only  "an  earthquake," 
(giving  the  very  words,  as  he  said,  of  Phlegon),  be- 
comes, in  the  second  quotation,  "a  great  earth- 
quake," and  the  statement  that  "the  sun  was 
eclipsed,"  becomes  swollen  into  a  long  sentence, 
full  of  additional  circumstances.  Then  a  heathen 
historian,  for  the  purpose  of  sustaining  the  Christ- 
ian religion,  narrates  an  earthquake,  and  an  ecHpse 
of  the  sun ,  taking  place  at  the  very  hour  when 
Christ  was  crucified,  although  the  moon  was  at  the 
full! 

This  was  only  equaled  by  making  a  Jewish  his- 
torian declare  that  Jesus  "was  the  Christ. " 

The  Forgery  on  Thallus. 

Eusebius  makes  Thallus,  another  heathen  histo- 
rian, who  wrote  about  220,  testify  to  the  eclipse  of 
the- sun.  The  following  is  the  language  of  our  his- 
torian : 

"There  was  a  dreadful  darkness  over  the  whole  world,  and  the 


EUSEBIUS  AS  A  WITNESS.  335 

rocks  were  rent  by  an  earthquake,  and  many  buildings  were  over- 
turned in  Judea,  and  in  other  parts  of  the  earth.  This  darkness 
Thallus  calls  an  eclipse  of  the  sun,  in  the  third  book  of  his  histories; 
but  as  seems  to  me  very  improperly;  for  the  Jews  keep  the  passover 
in  the  fourteenth  day  of  the  moon;  at  which  time  an  eclipse  of  the 
sun  is  impossible."-[Eusebius,  Canon.  Chron.  Grsece,  by  Scaliger,  p.  77. 

Since  quoting  from  Phlegon,  Eusebius  appears 
to  have  become  enlightened  in  regard  to  the  possi- 
bility of  an  eclipse  of  the  sun  when  the  moon  is  at 
its  full.  Nevertheless,  he  persists  in  perpetrating 
these  forgeries  on  the  heathen  writers.  He  has  no 
compunction  in  making  Thallus,  a  heathen,  in  his 
anxiety  to  support  the  gospel  historians,  declare 
that  there  was  an  eclipse  of  the  sun  at  the  cruci- 
fixion of  Christ. 

This  forgery  Eusebius  undertakes  to  father  upon 
Africanus,  quoting  as  from  that  writer  the  words 
which  are  attributed  to  Thallus.  As  the  works  of 
Africanus  are  lost,  there  is  no  way  of  determining 
the  question  with  complete  certainty.  There  is  no 
reasonable  doubt,  however,  that  the  passage  ema- 
nated, in  the  first  instance,  from  the  author  of  the 
church  history. 

Thallus  was  a  Syrian,  and  wrote  in  Greek.  He 
is  cited  by  Justin  Martyr,  Tertullian,  Minucius 
Felix,  Lactantius  and  Theoj^hilus,  no  one  of  whom 
ever  claimed  that  his  works  contained  an}^  such 
passage,  nor  was  the  passage  known,  so  far  as  we 
have  any  evidence,  to  any  other  ancient  writer. 

The  Forgery  on  Porphyry. 

Eusebius  quotes,  as  evidence  of  the  truth  of  the 
Christian  religion,  from  a  pretended  work  of  For- 


336   FOURTH  PERIOD A.  D.  130  TO  A.  D.  170. 

phyry,  entitled  ''The  Philosophy  of  Oracles,"  a 
work  never  heard  of  before  the  time  of  Eusebius, 
and  never  since,  but  from  those  who  accept  as 
authority  the  author  of  the  ecclesiastical  history. 
The  majority  of  scholars  are  pretty  weU  satisfied 
that  such  a  work  never  existed. 

Porphyry  flourished  in  the  latter  part  of  the 
third  century.  He  was  an  active  opponent  of  the 
Christian  religion.  He  wrote  so  strongly  and  pow- 
erfully against  it,  that  his  writings  were,  by  an. 
edict  of  Constantine,  condemned  to  the  flames. 
Porphyry  is  made  to  speak  of  Christianity  as  the 
''prevailing  religion;"  which  it  was  not,  until 
some  time  after  Porphyry. 

It  was  probably  not  until  after  the  destruction  of 
the  writings  of  Porphyry,  in  accordance  with  the 
decree  of  Constantine,  that  this  bold  attempt  was 
made  to  bring  him  in  as  a  witness  in  favor  of  the 
very  religion  which  he  so  powerfully  opposed. 

The  "Philosophy  of  Oracles"  has  been  branded 
as  spurious  by  Van  Dale,'  by  Fontenelle,^  and  other 
able  writers. 

Other  portions  of  the  works  of  the  church  histo- 
rian, have  been  suspected. 

Dr.  Dodwell,  Thirlby,  and  Dr.  Jortin  thought 
the  letter  of  rescript  of  Antoninus  Pius,  as  given 
by  Eusebius,  Avas  a  forgery.  It  is  generally  sus- 
pected that  the  correspondence  between  Christ  and 
Abgarus  is  a  literary  work  of  the  same  character. 

(i.)    De  Orac.  Ethnic,  p.  14. 
(2.)    Hist,  of  Oracles,  Diss,  i,  ch.  4. 
[See  Note  IV.] 


EUSEBIUS   AS    A   WITNESS.  337 

Such  was  the  first  chronicler  of  church  history 
whose  works  have  come  down  to  us.  Such  is  the 
witness,  the  only  witness  to  any  thing  which  would 
indicate,  with  any  definiteness,  the  existence  of  any 
of  the  canonical  gospels  earlier  than  about  A.  D. 
170. 

"Reject  Eusebius,"  says  Prof.  Stowe,  "and  what  have  we  for  a  his- 
tory of  the  Christian  churches  of  the  first  three  centuries,  or  of  the 
books  used  as  scripture  in  those  churches  ?"— [History  of  the  Bible^ 
p.  47. 

And  yet,  the  truth  requires  that  he  should  not 
at  all  be  relied  upon,  except  where  he  is  supported 
by  earlier,  or  at  least  contemporary  writers,  or  by 
strong  circumstantial  evidence. 


CHAPTER      X:X  I  V  . 

KEVIEW  OF  THE  THIRD  AND  FOURTH  PERIODS. 


A.  D.  120  to  170. 

Since  leaving  the  apostolic  fathers,  we  have  tra- 
veled, by  the  uncertain  light  of  patristic  literature, 
through  half  a  century  ; — the  last  half  of  a  period 
well  characterized  by  Dr.  Westcott  as  the  dark  age 
of  church  history.     (A.  D.  70  to  170.) 

We  have  met  with  twenty-six  Christian  writers, 
some  of  them  persons  of  much  celebrity,  and  all  of 
them  writers  of  considerable  repute,  besides  others 
of  less  note,  and  with  various  anonymous  works, 
including  the  three  most  famous  so-called  apocry- 
phal gospels. 

In  all  this  mass  of  Christian  literature,  there  is 
not  to  be  found  a  single  mention  of  any  of  the 
canonical  gospels.  Not  one  of  all  these  writers,  in 
any  work  which  has  been  preserved,  has  mentioned 
Luke,  Mark,  John  or  Matthew,  as  the  author  of  a 
gospel. 

The  Gospel  of  Marcion,  written  about  A.  D.  145, 
bears  internal  evidence  of  having   preceded   Luke, 


REVIEW  OF  THIRD  AND  FOURTH  PERIODS.   339 

and  in  like  manner  the  Protevangelion  and  the 
Gospel  of  the  Infancy  were  manifestly  written  be- 
fore Luke  and  Matthew,  and  the  Acts  of  Pilate  be- 
fore any  of  the  canonical  gospels. 

Coming  to  Justin  Martyr,  who  wrote  fully  as  late 
as  the  middle  of  the  second  century,  there  is  no 
satisfactory  evidence  that  he  used  or  knew  of  the 
existence  of  any  such  gospels  as  those  which  after- 
ward became  canonical. 

Continuing  through  the  remainder  of  the  peri- 
od, we  meet  with  several  writers,  nearly  all  of 
whose  works  are  lost.  These  end  with  Tatian. 
There  is  no  sufficient  evidence  that  the  so  called 
Diatessaron  of  this  writer  was  a  harmony  of  the 
Four  Gospels. 

The  character  of  Eusebius  has  been  examined, 
and  he  has  been  found  to  be,  as  an  unsupported 
witness,  entirely  unreliable.  The  facts  to  which 
this  witness  testifies,  are  not,  by  any  means,  of  a 
conclusive  character.  But  they  are  skillfully 
thrown  together  in  such  a  manner  as  to  create  the 
impression,  that  the  canonical  gospels  were  in 
existence  during  the  time  of  which  he  was  writing. 

In  every  instance,  the  assertion  is  by  implica- 
tion. But  the  intent  to  deceive  is  manifest.  The 
silence,  even  of  Eusebius,  as  to  any  evidence 
earlier  than  A.  D.  126,  is  significant. 


FIFTH   PERIOD. — A.    D.    170   tO    185. 

CHAPTER       XXV. 

THE    FOUR   CANONICAL   GOSPELS. 

More  than  fourteen  hundred  years  ago,  Faustus, 
a  Manichsean  bishop,  a  Christian,  in  his  discussion 
with  Augustine,  after  calling  attention  to  the  fact 
that  his  opponent  himself  rejected  many  portions 
of  the  Old  Testament,  said  : 

"If  there  are  parts  of  the  Testament  of  the  Father  which  we  are 
not  bound  to  observe,  (for  if  you  attribute  the  Jewish  law  to  the 
Father,  and  it  is  well  known  that  many  things  in  it  shock  you,  etc.) 
the  testimony  of  the  Son  must  be  equally  liable  to  corruption,  and 
may  equally  well  contain  objectionable  things;  especially  as  it  is 
allowed  not  to  have  been  written  by  the  Son  himself,  nor  by  his  apos- 
tles; but  long  after,  by  some  unknownmen,  who,  lest  they  should  be 
suspected  of  writing  things  they  knew  nothing  of,  gave  to  their  books 
the  names  of  the  apostles,  declaring  the  contents  to  be  according  to 
these  originals.  In  this,  I  think  they  do  grievous  wrong  to  the  disci- 
ples of  Christ,  by  quoting  their  authority  for  the  discordant  and  con- 
tradictory statements  in  these  writings,  saying  that  it  was  according 
to  them  that  they  wrote  the  gospels,  which  are  so  full  of  errors  and 
discrepancies,  both  in  facts  and  opinions,  that  they  can  be  harmo- 
nized neither  with  themselves,  nor  with  one  another.  This  is  nothing 
else  than  to  slander  good  men,  and  to  bring  the  charge  of  dissension 
on  the  brotherhood  of  the  disciples.  In  reading  the  gospels,  the  clear 
intention  of  our  heart  perceives  the  errors,  and  to  avoid  all  injustice, 
we  accept  whatever  is  useful  in  the  way  of  building  up  our  faith,  and 
promoting  the  glory  of  the  Lord  Christ,  and  of  the  Almighty  God, 
the  Father,  while  we  reject  the  rest,  as  unbecoming  the  majesty  of 


THE   FOUR   CANONICAL   GOSPELS.  341 

God  and  Christ,  and  inconsistent  with  our  belief."— [Works  of  Au- 
gustine.— On  the  Manichean  Heresy,  bk.  32, 1.  2. 

Again,  in  a  subsequent   passage,   continuing  his 
argument,  he  says  : 

"I  do  not  suppose  you  will  even  consent  or  listen  to  such  things,  as 
that  a  father-in-law  should  lie  with  his  daughter-in-law,  as  Judah  did; 
or  a  father  with  his  daughters,  as  Lot;  or  with  harlots,  like  Hosea;  or 
that  a  husband  should  sell  his  wife  for  a  night,  to  her  lover,  like  A- 
braham;  or  that  a  man  should  marry  two  sisters,  like  Jacob;  or  that 
the  rulers  of  the  people,  and  the  men  you  consider  most  inspired, 
should  keep  their  mistresses  by  hundreds  and  thousands;  or  accord- 
ing to  the  provision  made  in  Deuteromony  about  wives,  that  the  wife 
of  one  brother,  if  he  die  without  children,  should  marry  the  surviving 
brother,  and  that  he  should  raise  up  seed  for  her  Instead  of  his 
brother,  and  if  the  man  refuses  to  do  this,  the  fair  plaintiif  should 
bring  her  case  before  the  elders,  that  the  brother  may  be  called,  and 
admonished  to  perform  this  religious  duty,  and  that  if  he  persists  in 
his  refusal,  he  must  not  go  unpunished,  but  the  woman  must  loose 
his  shoe  from  his  right  foot,  and  strike  him  in  the  face,  and  send  him 
away,  spat  upon  and  accursed,  to  perpetuate  the  reproach  in  his 
family. 

"These,  and  such  as  these,  are  the  examples  and  precepts  of  the  Old 
Testament.  If  they  are  good,  why  do  you  not  practice  them  ?  If 
they  are  bad,  why  do  you  not  condemn  the  Old  Testament,  in  which 
they  are  found  ?  But  if  you  think  that  these  are  spurious  interpola- 
tions, that  is  precisely  what  we  think  of  the  New  Testament.  You 
have  no  right  to  claim  from  us  an  acknowledgment  for  the  New  Tes- 
tament which  you  do  not  make  for  the  Old."— [Ibid.  bk.  32,  4. 

Again,  he  says : 

"So,  then,  with  the  help  of  the  Paraclete,  we  may  take  the  same 
liberties  with  the  New  Testament,  as  Jesus  enables  you  to  take  with 
the  Old,  unless  you  suppose  that  the  Testament  of  the  Son  is  of  great- 
er value  than  that  of  the  Father,  if  it  is  really  the  Father;  so  that 
while  many  parts  of  the  one  are  to  be  condemned,  the  other  must  be 
exempted  from  all  disapproval.  That  too,  when  we  know,  as  I  said 
before,  that  it  was  not  written  by  Christ  or  ?iis  apostles."~[lbid. 

To  this  charge,  thus  repeated,  Augustine,  after 
treating  other  points  at  length,  replies  as  follows : 


342  FIFTH  PERIOD A.  D.  170  TO  A.  D.  185. 

"We  can  now  answer  the  question,  how  we  know  chat  these  books 
were  written  by  the  apostles.  In  a  word,  we  know  this  in  the  same 
way  that  you  know  that  the  books  whose  authority  you  are  so  delud- 
ed as  to  prefer,  were  written  by  Manichseus.  For  suppose  some  one 
should  raise  a  question  on  this  point,  and  should  contend,  in  arguing 
with  you,  that  the  books  which  you  attribute  to  Manichseus,  are  not 
of  his  authorship.  Your  only  reply  would  be,  to  ridicule  the  absurd- 
ity of  thus  gratuitously  calling  in  question  a  matter  confirmed  by 
successive  testimonies,  of  such  wide  extent.  As,  then,  it  is  certain 
that  these  books  are  the  production  of  Manichseus,  and  as  it  is  ridicu- 
lous in  one  born  so  many  years  after,  to  start  objections  of  his  own, 
and  to  raise  a  discussion  on  the  point;  with  equal  confidence  may  we 
pronounce  It  absurd,  or  rather,  pitiable,  in  Manichseus  or  his  follow- 
ers, to  bring  such  objections  against  writings  originally  well  authen- 
ticated, and  carefully  handed  down  from  the  times  of  the  apostles  to 
our  own  day,  through  a  constant  succession  of  custodiers." — [Ibid. 

Paustus  in  Eeply.— "It  is  not  without  reason  that  we  bring  a 
critical  judgment  to  the  study  of  the  scriptures,  where  there  are  such 
discrepancies  and  contradictions.  By  thus  examining  every  thing, 
and  comparing  one  passage  with  another,  we  determine  which  con- 
tains Christ's  actual  words,  and  what  may  or  may  not  be  genuine. 
For  your  predecessors  have  made  many  interpolations  in  the  words 
of  our  Lord,  which  thus  appear  under  his  name  while  they  disagree 
with  his  doctrine.  Besides,  as  we  have  proved  again  and  again,  the 
writings  are  not  the  production  of  Christ  or  of  his  apostles,  but  a 
compilation  of  rumors  and  beliefs,  made  long  after  their  departure, 
by  some  obscure  semi-Jews,  not  in  harmony  even  with  one  another, 
and  published  by  them  under  the  name  of  the  apostles,  or  of  those 
considered  the  followers  of  the  apostles,  so  as  to  give  the  appearance 
of  apostolic  authority  to  all  these  blunders  and  falsehoods."— [Ibid, 
bk.  33. 

Augustine,  in  response,  repeats  the  argument 
already  given,  and  illustrates  it  by  reference  to  cer- 
tain books  which  had  appeared  under  the  name  of 
Hippocrates,  and  had  been  rejected  by  physicians, 
because  when  compared  with  the  genuine  writings 
of  Hippocrates,  they  were  seen  to  be  inferior.  As 
to  the  genuine  writings  of  that  author,  he  says : 

"There  is  a  succession  of  testimonies  of  books  from  the  time  of 
Hippocrates  to  the  present  day,  which  makes  it  unreasonable  now  or 


THE    FOUR    CANONICAL    GOSPELS.  343 

hereafter  to  have  any  doubt  on  the  subject.  How  do  we  know  the 
authorship  of  the  works  of  Plato,  Aristotle,  Cicero,  Varro,  and  other 
similar  writers,  but  by  the  unbroken  chain  of  evidence?"— [Ibid. 

He  afterward  speaks  of  '  'the  ability  of  the  church 
of  the  apostles — a  community  of  brethren  as  nu- 
merous as  they  were  faithful,  to  transmit  their  writ- 
ings unaltered  to  posterity,  as  the  original  seats  of 
the  apostles  have  been  occupied  by  a  continuous 
succession  of  bishops  to  the  present  day." 

This  closed  the  argument. 

Such  was  the  state  of  the  controversy  early  in 
the  fifth  century  ;  a  controversy  within  the  church 
itself. 

On  the  one  side,  Faustus  had  stated,  first,  that  it 
was  ' 'allowed"  that  the  New  Testament  was  not 
w^ritten  by  Christ  or  his  apostles,  but  long  after,  by 
some  unknown  men.  Then,  that  they  ''knew"  it 
was  not  written  by  Christ  or  his  apostles,  and  fi- 
nally that  they  "had  proven  it,  again  and  again." 

To  this,  Augustine,  not  expressly  denying  the 
assertions  of  Faustus,  or  challenging  him  to  the 
proof^  replies  with  the  argument  founded  on  tradi- 
tion. This  he  illustrates  by  a  comparison  with 
books  ascribed  to  Hippocrates,  Aristotle  and  other 
writers. 

As  to  the  proof  that  may  have  been  offered  by 
Faustus  on  former  occasions,  we  are  entirely  igno- 
rant. But  that  such  proof  of  some  kind  had  been 
adduced,  may  be  safely  inferred,  since  the  state- 
ment was  not  expressly  denied  by  Augustine. 


344  FIFTH    PERIOD A.  D.    170  TO  A.  D.    185. 

The  argument  of  Augustine  was  the  same  as  has 
been  relied  upon  since  his  day. 

The  bold  challenge  of  Faustus  would  seem  to 
have  required  something  more  at  the  hands  of  his 
adversary ;  at  least,  an  enumeration  or  mention  of 
some  of  those  by  whom  the  tradition  had  been  pre- 
served and  handed  down. 

The  argument  of  Augustine  was  not  good,  because 
the  statement  upon  which  it  rested  was  not  true. 
It  was  not  true  that  the  books  had  been  '  'confirmed 
by  successive  testimonies  from  the  times  of  the  apos- 
tles ;  that  they  were  originally  well  authenticated 
and  carefully  handed  down, ' '  etc . ,  unless ,  indeed,  we 
are  to  suppose,  that  every  successive  link  in  this 
chain  of  evidence  has  been  lost,  and  that  of  all  the 
writings  of  the  Christian  fathers  to  the  latter  part 
of  the  second  century,  only  those  which  made  no 
mention  of  the  books  were  preserved,  while  those 
which  mentioned  them  were  in  every  instance  lost. 
Such  a  supposition,  if  not  actually  preposterous,  is 
in  the  highest  degree  incredible  ;  and  we  are  forced 
to  the  conclusion,  that  such  a  chain  of  evidence 
existed  only  in  the  imagination  of  Augustine. 

The  tradition  cannot  be  traced  further  back  than 
Irenseus,  A.  D.  190.  No  one  of  the  four  gospels 
was  mentioned  earlier,  except  the  Gospel  of  John, 
A.  D.  180,  by  Theophilus  of  Antioch. 

He  does  not  say  it  was  written  by  the  apostle,  but 
''by  an  inspired  man." 

For  nearly  a  hundred  and  fifty  years  after  the 
events  related  in  the  canonical  gospels,  there  is  no 


THE    FOUR   CANONICAL   GOSPELS.  345 

evidence  of  any  such  tradition  as  was  necessary  to 
sustain  the  argument  of  Augustine.  The  contro- 
versy cannot,  therefore,  be  looked  upon  as  having 
been  settled  in  his  discussion  with  Faustus  ;  and  as 
no  new  light  has  since  been  thrown  upon  the  ques- 
tion, it  is  still  an  open  one. 

As  such,  we  propose  to  consider  it.  It  is  the  duty 
of  the  historian  to  do  what  he  can  toward  settling 
truthfully,  important  facts ;  and  surely  no  fact  can 
be  of  more  importance  in  religious  history,  than 
the  time  when  the  four  gospels  were  written. 

The  external  evidence  has  been  considered  as  our 
history  progressed.  It  was  necessarily  of  a  nega- 
tive character,  but  has  pointed  strongly  toward  the 
non-existence  of  the  books,  previous  to  the  year 
170.  We  are  now  to  examine  the  internal  evidence. 
This  naturally  comes  last,  and  is  not  ordinarily  to 
be  resorted  to ,  except  when  the  historical  evidence 
fails  to  bring  a  satisfactory  conclusion.  '  'History  " 
says  Westcott,  "must  deliver  its  full  testimony, 
before  internal  criticism  can  find  its  proper  use." 

That  the  external  evidence  is  unsatisfactory,  and 
justifies  the  resort  to  internal  evidence,  is  distinctly 
asserted  by  Rev.  Dr.  Davidson,  who  says : 

"The  evidence  in  favor  of  the  authors  traditionally  assigned  to  the 
gospels,  and  some  of  the  epistles,  is  still  uncertain.  A  wide  gap  in- 
tervenes between  eye  witnesses  of  the  apostles  or  apostolic  men  that 
wrote  the  sacred  books,  and  the  earliest  fathers  who  assert  their 
authorship.  The  additional  bridge  between  them  is  a  precarious  one. 
As  the  chasm  cannot  be  lilled  by  adequate  external  evidence,  we  are 
thrown  back  on  the  internal  character  of  the  works  themselves."— 
[Davidson  on  the  Canon,  p.  126. 

Before  proceeding  to  the  internal  evidence,  there 


346         FIFTH    PERIOD — A.  D.   170  TO  A.  D.    185. 

are  certain  considerations  which  are  necessary  to  a 
complete  view  of  the  subject. 

1 .  No  one  of  the  four  gospels  is  mentioned  in  any- 
other  part  of  the  New  Testament. 

2.  No  work  of  art  of  any  kind  has  ever  been  dis- 
covered, no  painting,  or  engraving,  no  sculpture, 
or  other  relic  of  antiquity,  which  may  be  looked 
upon  as  furnishing  additional  evidence  of  the 
existence  of  those  gospels,  and  which  was  executed 
earlier  than  the  latter  part  of  the  second  century. 
Even  the  exploration  of  the  Christian  catacombs 
failed  to  bring  to  light  any  evidence  of  that 
character. 

3.  The  four  gospels  were  written  in  Greek,  and 
there  was  no  translation  of  them  into  other  lan- 
guages, earlier  than  the  third  century. 

It  has  been  supposed  by  some,  that  Matthew  was 
a  translation  from  a  Hebrew  gospel.  But  the  ten- 
dency of  modern  thought  and  criticism  is  strongly 
toward  the  conclusion,  that  Matthew,  as  well  as 
the  others,  was  an  original  Greek  production. 

The  oldest  known  translations  are  the  Peshito,  in 
the  Syriac,  and  in  the  Latin,  an  old  translation ,  the 
original  of  the  Vulgate. 

Efforts  have  been  made  to  show  that  there  were 
Latin  translations  in  the  second  century.  They 
have  resulted  in  nothing  tangible,  and  may  be 
looked  upon  as  mere  speculations. 

In  Germany,  Semler  made  an  elaborate  attempt 
to  prove  that  Tertullian  had   a   Latin   translation, 


THE   FOUR   CANONICAL   GOSPELS.  347 

which  had  been  used  before  his  time  ;  but  the  effort 
cannot  be  pronounced  successful.  The  view  taken 
by  the  author  of  the  article  in  the  Encyclopedia  of 
McClintock  and  Strong,  is  doubtless  the  correct 
one  :  that  Tertullian  did  not  make  use  of  a  transla- 
tion, but  translated  for  himself.  The  article  was 
written  originally  for  Kitto,  by  Dr.  Alexander,  and 
is  entitled  ''Ante-Hieronymian  Versions."  The 
writer  says : 

"The  early  and  extensive  diffusion  of  Christianity  among  the 
Latin-speaking  people,  renders  it  probable  that  means  would  be  used 
to  supply  the  Christians  who  used  that  language  with  versions  of  the 
scriptures  in  their  own  tongue,  especially  those  resident  in  countries 
where  the  Greek  language  was  less  generally  known.  That  from  an 
early  period  such  means  were  tised,  cannot  be  doubted;  but  the  in- 
formation which  has  reached  us  is  so  scanty,  that  we  are  not  in  cir- 
cumstances to  arrive  at  certainty  on  many  points  of  interest  con- 
nected with  the  subject.  It  is  even  matter  of  debate,  whether  there 
were  several  translations,  or  one  translation,  variously  corrupted  or 
emended. 

"The  first  writer  by  whom  reference  is  supposed  to  be  made  to  a 
Latin  version,  is  Tertullian;  in  the  words,  'sciamus  plane  non  sic  esse 
in  Greece  authentico,  quomodo  in  usum  exiit  per  duarum  syllabarum 
aut  callidam,  aut  simplicem  eversionem,'  etc. — [De  Monogamia,c.  IL] 
'We  may  certainly  know,  that  in  the  Greek  original,  it  does  not  stand 
in  the  form  in  which,  (through  the  either  crafty  or  simple  alteration 
of  two  syllables),  it  has  gone  out  into  common  use,'  etc. — [Ante- 
Nicene,  'in  the  form  which  (through,  etc.)  has  gone  out,'  etc.] 

"It  is  possible  Tertullian  has  in  view  here,  a  version  in  use  among 
the  African  Christians:  but  it  is  by  no  means  certain  that  such  is  his 
meaning,  for  he  may  refer  merely  to  the  manner  in  which  the  pas- 
sage in  question  had  come  to  be  usually  cited,  but  without  intending 
to  intimate  that  it  was  so  written  in  any  formal  version.  The  proba- 
bility that  such  is  really  his  meaning,  is  greatly  heightened  when  we 
compare  his  language  with  similar  expressions  in  other  parts  of  his 
writings.    Thus,  speaking  of  the  Logos,  he  says: 

"  'Hanc  Grseci  logon  dicunt,  quo  vacabulo  etiam  Sermonem  appel- 
lamus.  Ideoque  in  usu  est  nostrorum  per  simplicitatem  interpreta- 
tionis,  Sermonem,  dicere,  in  primordio  apud  deum  esse,'  etc. — [Adv. 


348  FIFTH  PERIOD A.  D.    130  tO  A.  D.  170. 

Prax.  c.  5.]  'This  the  Greeeks  call  'Logos'  by  which  term  we  also 
designate  Word  (or  Discourse);  and  therefore  it  is  now  usual,  owing 
to  the  simple  interpretation  of  our  people,  to  say  that  the  Word  was 
in  the  beginning  with  God,'  etc. 

"Where  he  seems  to  have  in  view,  simply,  the  colloquial  usage  of 
the  Christian  compatriots." 

From  this  it  appears,  there  is  no  sufficient  evi- 
dence of  a  Latin  translation  of  the  gospels,  up  to 
the  time  of  Tertullian,  at  the  opening  of  the  third 
century. 

The  fact  that  Tertullian  did  not  use  a  Latin 
translation,  is  made  more  manifest  by  a  passage  in 
the  9th  chapter  of  the  second  book  against  Mar- 
cion.    Speaking  of  the  nature  of  the  soul,  he  says  : 

"We  must,  at  the  outset,  hold  fast  the  meaning  of  the  Greek  scrip- 
ture, which  has  afflatus,  not  spirit,  {pnoeen,  not  pneuma.)  Some  in- 
terpreters of  the  Greek,  without  reflecting  on  the  difference  of  the 
words,  and  careless  about  their  exact  meaning,  put  spirit  for  efflatus;" 
etc. 

Here  Tertullian  would  very  naturally  have  re- 
ferred to  the  translation,  had  there  been  one  in  use, 
and  would  have  commented  upon  the  meaning  giv- 
en to  the  Greek  words  by  the  translator.  On  the 
contrary,  he  speaks  of  the  meaning  attached  to  the 
words  by  different  ''interpreters  of  the  Greek." 
Tertullian  was  a  Greek  scholar,  and,  doubtless,  did 
his  own  translating. 

In  the  passage  referred  to  by  Tertullian,  the  word 
is  SPIRACULUM  in  the  Vulgate,  not  efflatus.  If  a 
Latin  translation  was  then  in  use,  it  is  not  probable 
the  Vulgate  would  afterward  have  differed  from  it, 
in  the  use  of  this  word. 


THE    FOUR   CANONICAL   GOSPELS.  349 

Again,  in  his  citations  from  Marcion,  Tertullian 
quoted  in  Latin,  as  he  did  from  the  four  gospels. 
There  is  still  less  reason  to  suppose  that  he  had 
before  him  a  translation  of  the  Greek  of  Marcion. 
The  reasonable  conclusion  is,  therefore,  that  he  gave 
his  own  rendering  to  the  text  of  all  these  gospels. 

Tertullian  aside,  there  is  absolutely  no  evidence 
of  any  Latin  translation  of  the  gospels  earlier  than 
the  third  century. 

There  is,  in  fact,  nothing  very  definite  until  the 
fourth  century.  But  as  the  language  of  Augustine, 
Jerome  and  Hilary  would  seem  to  imply  the  exist- 
ence of  at  least  one  translation  before  their  time,  it 
may  be  assumed  that  there  was  a  Latin  translation 
in  the  third  century. 

The  Vulgate. — This  may  be  said  to  date  prop- 
erly from  the  revision  of  Jerome,  A.  D.  383.  It  is 
not  certain  whether  it  extended  beyond  the  gospels, 
though  he  was  requested  by  Damasus  to  revise  the 
New  Testament,  and  his  work  is  sometimes  spoken 
of  as  a  revision  of  the  whole. 

If  any  revision  of  the  balance  was  made,  it  was 
less  carefully  and  thoroughly  done ;  so  that  the 
Vulgate  was  a  composite  work,  consisting  of  a 
complete  translation  of  the  gospels,  and  some  cor- 
rections and  emendations  of  the  then  current  Latin 
version  of  the  balance  of  the  New  Testament. 

The  Peshito. — Efforts  have  been  made,  also,  to 
date  the  Syriac  version  in  the  second,  or  even  in 
the  first  century  ;  but  with  no  better  success.  The 
whole  subject  was  carefully  examined  by  Bishop 


350  FIFTH    PERIOD A.  D.  170  TO  A  D.   185. 

Marsh,  who  came  to  the  conclusion  that  we  had  no 
reliable  evidence  concerning  the  Peshito,  earlier 
than  Ephraem,  who  lived  in  the  fourth  century. 
How  much  earlier  than  that  the  version  existed, 
was  a  matter  of  speculation.' 

Dr.  Davidson  goes  somewhat  farther,  but  stops 
at  the  third  century.     He  says  : 

"In  Syria,  a  version  of  the  New  Testament  for  the  use  of  the 
church,  was  made  early  in  the  third  century."  This  was  the 
Peshito.— [Canon,  p.  114. 

The  Latin  and  Syriac  were  the  languages  spoken 
by  the  great  body  of  Christians  who  did  not  under- 
stand the  Hebraistic  Greek,  in  which  the  scriptures 
were  written.  There  being,  then,  no  translations 
into  these  languages  before  the  third  century,  why, 
if  the  gospels  were  written  in  the  times  of  the  apos- 
tles, were  all  the  churches  where  those  languages 
prevailed,  deprived  of  the  use  of  the  books  for 
more  than  a  hundred  and  fifty  years? 

4.  No  manuscripts  of  the  gospels  are  in  exist- 
ence, dating  farther  back  than  the  fourth  century. 
Of  that  century  or  the  next,  there  are  three  or  four  ; 
and  some  twenty  or  thirty,  more  than  a  thousand 
years  old. 

Not  only  are  there  no  older  manuscripts  now  in 
existence,  but  there  is  no  evidence,  so  far  as  we  are 
aware,  that  older  copies  have  existed,  at  any  time, 
for  hundreds  of  years  past.  They  are  said  to  have 
been  destroyed  in  the  persecution  of  Diocletian, 
about  A.  D.   303 ;    but  how  could   every   hidden 

(i.)    Notes  to  Michaelis,  vol.  2,  p.  554. 


THE    FOUR   CANONICAL   GOSPELS.  351 

manuscript  be  thus  reached  and  destroyed? 

5.  No  autograph  manuscript  of  any  of  the  gos- 
pels has  ever  been  known,  so  far  as  there  is  any 
authentic  record  ;  nor  has  any  credible  witness  ever 
claimed  to  have  seen  such  a  manuscript.  Jerome 
did  claim  that  the  gospel  concerning  the  birth  of 
Mary,  and  the  infancy  of  the  Savior,  which  he  trans- 
lated for  the  bishops,  was  in  the  handwriting  of 
Matthew.  But  we  are  not  aware  that  he  or  any  one 
else  ever  claimed  to  have  seen  a  manuscript  of  a 
gospel,  in  the  handwriting  of  either  Luke,  Mark, 
Matthew  or  John.  If  the  autograph  manuscripts 
had  ever  existed,  they  would  have  been  preserved 
among  the  most  sacred  relics  of  the  church. 

If  they  once  existed,  and  were  destroyed,  where 
is  the  record  of  their  existence,  and  when  and 
where  were  they  destroyed,  by  whom  and  under 
what  circumstances?  Who  made  the  first  copies 
and  when,  and  what  evidence  have  we  that  tney 
were  correctly  transcribed  ? 

6.  During  the  first  two  centuries,  tradition  was 
esteemed  of  more  value,  and  better  evidence  of  the 
gospel  history,  than  any  written  book  or  manu- 
script. 

Of  this  the  reader  has  had  repeated  evidence  in 
these  pages.  Papias,  writing  early  in  th<^  second 
century,  considered  that  the  information  which  he 
could  derive  from  books,  was  not  so  profitable  as 
that  which  was  preserved  in  a  living  tradition. 

The  great  outlines  of  the  life  of  Christ,  says  Ire- 
nseus,  were  received  by  barbarous  nations,  without 


352         FIFTH   PERIOD — A.  D.  130  TO  A.  D.   170. 

written   documents,   by    ''ancient    tradition."^ 

The  extent  to  which  tradition  was  relied  upon,  is 
well  illustrated  by  the  letter  of  Ptolemseus  to  Flora 
about  A.  D.  190.  He  says  he  will  explain  to  her  the 
particulars  of  that  doctrine  which  he  had  just  been 
mentioning,  ''by  the  help  of  tradition  received 
from  the  apostles,  and  handed  down  to  us."  He 
adds,  "All  must  be  tried  by,  and  made  to  square 
with,  the  doctrine  of  the  Savior  himself ,  which  was 
to  be  the  rule. ' '  ^ 

This  extensive  use  of  tradition,  and  the  prefer- 
ring it  to  any  written  books,  is  inconsistent  with 
the  general  use  of  gospels  which  were  deemed 
authoritative  and  inspired  records. 

7.  The  dialect  in  which  the  New  Testament 
books  were  written,  a  sort  of  Hebraistic  Greek,  has 
been  considered  evidence  of  their  antiquity.  But 
this  dialect  prevailed  for  three  centuries  after 
Christ,  and  was  in  full  use  during  the  second  cen- 
tury. The  same  or  similar  Hebraisms  abound  in 
the  apocryphal  gospels  of  that  age. 

8.  The  canonical  gospels  were  selected  by  the 
bishops  from  a  large  number  then  in  circulation. 
This  is  asserted  by  Origen,  who  says : 

"And  that  not  four  gospels,  but  very  many  were  written,  out  of 
which  those  we  have  loere  chosen,  and  delivered  to  the  churches,  we 
may  perceive,"  etc.— [In  Proem.  Lucse,  Horn.  1,  t.  2,  p.  210. 

(I.)    Adv.  Hser.  3.  4.  2. 

(2,)    In  App.  ad  Iren.  Grabe,  Spi.  Pat.  vol.  2,  p.  77. 


CHAPTER      XXVI. 

THE  FOUR  CANONICAL  GOSPELS.— Continued. 


The  Gospels  as  a  Group. 

Considered  together,  as  a  history,  the  gospels  are 
fragmentary  and  incoherent,  and  far  from  harmo- 
nious. 

In  the  first  place,  there  is  a  radical  difference  be- 
tween the  Gospel  of  John  on  the  one  side,  and  the 
three  synoptics  on  the  other. 

In  the  synoptics,  Jesus  speaks  in  parables  and 
proverbs.  Short,  pithy  sayings  are  ever  on  his  lips. 
In  John,  he  indulges  in  theological  discourses.  In 
the  Synoptics,  his  ministry  lasted  one  year.  Scene, 
Galilee,  except  the  last  few  days  of  his  life.  In 
John  his  ministry  lasted  some  three  years,  and  the 
time  was  spent  mostly  in  Jerusalem,  and  other 
parts  of  Judea. 

There  are  a  few  places  where  the  four  gospels  run 
parallel.  There  are  parallel  passages,  more  or  less 
similar,  concerning  the  feeding  of  the  multitude 
on  five  loaves  and  two  fishes — Jesus  riding  into  Je- 


354  FIFTH  PERIOD A.  D.    130  TO  A.  D.   170. 

rusalem — the  reference  to  his  betrayal,  when  in 
conversation  with  his  disciples — the  prediction  of 
his  denial  to  Peter — the  smiting  by  Peter  of  the 
servant  of  the  high  priest — the  denial  of  Christ  by 
Peter — the  question  of  Pilate  to  Jesus,  asking  him 
if  he  was  the  king  of  the  Jews — the  scene  concern- 
ing the  release  of  Barabbas — the  crucifixion  of 
Jesus,  with  some  few  of  the  circumstances  attend- 
ing it — the  parting  of  his  garments — the  crucifixion 
of  the  thieves — the  title  on  the  cross — the  begging 
of  the  body  of  Jesus,  his  burial,  and  the  visit  to  the 
sepulcher.  In  these,  however,  there  is  consider- 
able diversity,  and  even  contrariety  of  statement. 

Then,  again,  John  is  parallel  with  Mark  and 
Matthew,  in  the  account  of  Jesus  walking  on  the 
sea  ;  and  of  the  woman  who  poured  ointment  upon 
him. 

John  is  also  parallel  with  Mark,  in  the  appear- 
ance of  Jesus  to  Mary  Magdalene,  after  the  resur- 
rection, though  the  account  is  much  amplified  in 
John,  and  is  parallel  with  Luke,  in  the  report  of 
Pilate  to  the  Jews,  that  he  found  no  fault  in  Jesus, 
and  with  the  visit  of  Peter  to  the  sepulcher  ;  with, 
as  in  the  case  of  Mary,  much  amplification. 

With  the  exception  of  these,  and  perhaps  two  or 
three  other  passages,  everything  in  John  is  differ- 
ent from  the  other  gospels,  or  very  differently 
related . 

Any  consideration  of  the  gospels  as  a  group, 
must  therefore   be  confined  to  the  other  three. 


the  four  canonical  gospels.  355 

The  Synoptic  Gospels. 

No  question  connected  with  gospel  history,  has 
attracted  more  attention,  or  ehcited  more  discussion, 
than  that  of  the  origin  and  formation  of  the  synop- 
tic gospels,  Luke,  Mark,  and  Matthew.  Volumes 
have  been  written  upon  it,  but  with  very  unsatis- 
factory results.  That  they  are  not  merely  copied, 
one  from  the  other,  with  changes,  is  the  almost 
unanimous  verdict  of  biblical  scholars.  At  the  same 
time  the  resemblance,  not  in  incident  merely,  but 
in  language  also,  is  so  close,  as  to  indicate  some 
common  source,  which  was  drawn  upon  in  their 
construction.  As  to  the  nature  of  this  source ,  some 
have  supposed  an  original  gospel,  others,  several 
original  fragmentary  gospels  ;  others  again,  have 
believed  them  written  mainly  from  oral  traditions. 

Eichhorn  thought  but  one  document  was  used  by 
the  three  evangelists  ;  that  additions  had  been  made 
to  different  copies  of  it ;  that  some  of  the  evan- 
gelists had  some  of  these  copies  ;  others,  others ; 
that  everything  found  in  common  in  the  three  syn- 
optics, was  in  the  common  document. 

In  one  respect,  the  theory  of  Eichhorn  deserves 
especial  attention  ;  recognizing  as  it  does,  the  natur- 
al result  of  accretion.  He  considered  those  por- 
tions which  were  common  to  Matthew  and  Mark, 
and  not  in  Luke,  additions  made  in  the  copies  of  a 
common  document,  which  were  used  by  Matthew 
and  Mark  ;  and  in  like  manner,  that  those  portions 
found  in  common  in  Mark  and   Luke,  and   not  in 


356         FIFTH   PERIOD — A.  D.  170  TO  A  D.  185. 

Matthew,  were  additions  made  in  the  copies  used  by 
Mark  and  Luke.' 

Bishop  Marsh  made  a  thorough  examination  of 
the  subject,  and  his  views  may  be  condensed  as 
follows : 

1.  The  three  evangelists  used  copies  of  a  common  Hebrew  doc- 
ument. 

2.  Matthew  used  this  with  some  additions,  in  writing  his  original 
gospel,  which  Marsh  supposes  to  have  been  in  Hebrew. 

3.  Mark  and  Luke  translated  the  common  document  into  Greek, 
and  used,  besides,  another  Greek  translation  of  it. 

4.  Afterward,  Matthew  was  translated  into  Greek,  by  some  one 
who  made  use  of  Mark  and  Luke. 

5.  In  addition  to  the  common  document,  there  was  another, 
containing  only  precepts,  parables  and  discourses  of  Christ,  which 
was  used  only  by  Matthew  and  Luke,  who  had  different  copies.  2 

This  theory,  though  quite  complicated,  comes 
nearer,  probably,  than  any  other,  to  explaining  all 
the  facts,  on  the  hypothesis  that  Matthew  is  a  mere 
translation. 

That  hypothesis  is,  however,  pretty  nearly  aban- 
doned . 

Schleiermacher,  not  looking  upon  the  theory  of 
Marsh  as  satisfactory,  discarded  the  hypothesis  of 
a  common,  original  gospel,  and  undertook  to  show 
that  Luke,  which  he  considered  the  principal,  and 
the  most  reliable  gospel,  consisted  merely  of  a  col- 
lection of  a  large  number  of  manuscripts,  compiled 
and  arranged  by  some  one,  who  wrote  nothing  more 
than  was  necessary  to  adapt  the  phraseology  to   a 

(i.)    Michaelis,  by  Marsh,  vol.  3,  pt.  2,  p.  192. 
(2.)    Notes  to  Michaelis,  vol.  3,  pt.  2. 


THE    FOUR   CANONICAL   GOSPELS.  357 

continuous  narrative.  This  theory  deserves  the 
most  careful  attention.  It  may  prove  to  be  the  key 
to  the  whole  subject ;  especially  if  it  shall  become 
established,  as  we  believe  it  will  be,  that  Luke  was 
the  first  of  these  gospels,  and  was  written  after 
Marcion . 

Ewald  supposes  an  original  gospel,  containing  the 
record  of  the  baptism,  the  temptation,  and  the  pas- 
sion. 

This  was  the  substructure  used  by  Paul,  and  com- 
posed, perhaps,  by  the  evangelist  Philip.  It  was 
in  Greek.  Then  followed  the  Hebrew  Oracles,  by 
Matthew,  which,  with  some  narratives,  contained 
nearly  all  the  discourses  of  Christ.  Then  came 
Mark,  and  after  that  Matthew  and  Luke.' 

In  all  these  theories,  too  little  attention  appears 
to  have  been  given  to  the  evidence  indicating  a  late 
date  to  these  gospels  ;  too  little  account  taken  of 
their  close  relation  to  the  apocryphal  gospels  ;  and 
the  law  of  accretion,  in  its  application  to  the  ques- 
tion, has  not  been  sufficiently  considered. 

Other  things  being  equal,  the  shortest  document 
is  the  oldest.  Not  until  this  fact  is  recognized,  can 
the  complicated  questions  connected  with  the  syn- 
optic gospels,  ever  be  solved. 

The  character  of  the  synoptics  is  well  delineated 
by  Mr.  Sunderland,  as  follows  : 

"At  least  three  of  the  four  gospels  can  have  had  no  real  authors,  as 
we  usually  understand  that  word.  They  are  the  work  of  editors; 
they  are  compilations;  (they  are  'mosaics';)  the  material  which  enters 

(I.)     Jahrbuecher,    1848,  1849. 


358         FIFTH   PERIOD — A.   D.   170  TO  A.  D.   185. 

in  to  make  them  up  being  real  utterances  of  Jesus,  real  events  of  his 
life,  together  with  more  or  less  of  legendary  elements  and  deviations 
from  historic  facts,  occasioned  by  the  lapse  of  years  and  the  neces- 
sary imperfections  of  the  human  memory."— [What  is  the  Bible,  etc., 
p.  65. 

the  law  of  accretion, 
Applied  to  the  Canonical  Gospels. 

The  result  of  a  careful  comparison  of  the  four 
gospels,  noting  all  the  parallels  which  consist,  not 
of  short  passages  merely,  but  of  continuous  narra- 
tives, may  be  stated  as  follows  : 

I.    Luke  compared  with  Matthew. 

In  92  parallels,  Luke  is  the  shorter  in  44,  and  the  longer  in  32.     The 
others  about  equal.  » 

2.  Luke  compared  with  Mark. 

In  95  parallels,  Luke  is  the  shorter  in  57,  and  tne  longer  in  2L    The 
others  equal. 

3.  Luke  compared  with  John. 

In  19  parallels,  Luke  is  the  shorter  in  13,  the  longer  in  4. 

The  preponderance  of  shorter  passages  in  Luke, 

As  compared  with  Matthew,  is  as  11  to  8. 

As  compared  with  Mark,  as  19  to  7. 

As  compared  with  John,  more  than  3  to  1. 

Of  all  the  parallels,  206  in  number,  Luke  is  the  shorter  in  114,  the 
longer  in  57.    Proportion,  2  to  1. 

This  points  to  Luke  as  the  older  gospel,  unless  some  other  reason 
can  be  assigned  for  its  greater  brevity. 

4.    Matthew  compared  with  Mark. 

In  105  parallels,  Matthew  is  the  shorter  in  44  and  the  longer  in  35. 

5.    Matthew  compared  with  John. 

In  22  parallels,  Matthew  is  the  shorter  in  13,  and  the  longer  in  7. 

6.    Mark  compared  with  John. 

In  23  parallels,  Mark  is  the  shorter  in  12,  and  the  longer  in  10. 


THE   FOUR   CANONICAL   GOSPELS.  359 

According  to  the  law  of  accumulation,  or  accre- 
tion, the  order  of  date  of  these  gospels  would  be, 
Luke,  Matthew,  Mark,  John. 

We  think  for  reasons  that  will  be  given  in  a  subse- 
quent chapter,  that  the  Gospel  of  Matthew  consti- 
tutes an  exception  to  the  rule,  and  the  true  order 
is,  Luke,  Mark,  John,  Matthew. 

This  order  for  the  synoptics,  agrees  with  the  con- 
clusions of  the  Rev.  Mr.  Sanday,  as  to  the  relative 
correctness  of  the  three  gospels. 

"The  very  same  investigation,"  says  he,  "which  shows  that  our 
present  St.  Mark  was  not  an  original  (gospel),  tells  with  increased 
force  against  St.  Matthew.  When  a  document  exists  dealing  with 
the'same  subject  matter  as  two  other  documents,  and  those  two  other 
documents  agree  together,  and  differ  from  it,  on  as  many  as  944  sep- 
arate points,  there  can  be  little  doubt,  that  in  a  great  majority  of 
those  points,  it  has  deviated  from  the  original,  and  that  it  is,  there- 
fore, secondary  in  character.  It  is  both  secondary,  and  secondary  on 
a  lower  stage  than  St.  Mark;  it  has  preserved  the  features  of  the 
original  with  a  less  amount  of  accuracy. 

"The  points  of  the  triple  synopsis,  on  which  Matthew  fails  to 
receive  verification,  are  in  all,  944;  those  on  which  Mark  fails  to 
receive  verification,  334;  or  in  other  words,  the  inaccuracies  of  Mat- 
thew are  to  those  of  Mark,  nearly  as  three  to  one." — [Gospels  in  the 
Second  Century,  p.  152. 

The  inaccuracies  of  Matthew  as  compared  with 
Luke,  he  estimates  at  five  to  one. 

The  time  when  the  four  gospels  were  written,  can- 
not be  definitely  determined,  but  may  be  approxi- 
mately stated,  thus : 

Luke,  A.  D.  170,  Mark,  175,  John,  178,  Matthew, 
180. 

The  theory  of  a  common  document  for  the  synop- 
tic gospels,  so  ably  advocated  by  Eichhorn,  cannot 


360  FIFTH  PERIOD A.  D.    170  TO  A.  D.  185. 

be  considered  as  overthrown.  The  fragmentary 
character  of  Luke  has,  it  is  true,  been  quite  conclu- 
sively shown  by  Schleiermacher.  But  suppose  the 
common  document  was  of  a  like  fragmentary  char- 
acter, and  was  itself  a  compilation.  Suppose  one 
copy  of  this  came  to  the  hands  of  Marcion,andwas 
afterward  used  by  the  author  of  Luke,  each  of  whom 
made  additions  from  other  manuscripts.  Suppose 
other  copies  of  the  same  document,  in  later  stages 
of  accretion,  came  afterward  to  the  hands  of  the 
other  gospel  historians,  successively,  and  were  used 
by  them,  with  additions  of  their  own,  or  from  other 
manuscripts.  This  would  account  for  the  compli- 
cated phenomena  which  are  presented  by  the  gos- 
pels, and  which  have  proved  so  perplexing  to  com- 
mentators. 

Eichhorn  did  not  believe,  from  a  comparison  of 
the  four  gospels  with  each  other  and  with  older 
documents,  that  they  came  into  use  before  the  end 
of  the  second  century. 

Thus  his  theory,  based  upon  internal  criticism, 
harmonizes  with  the  historical  evidence ;  a  fact 
which  entitles  it  to  greater  consideration. 


CHAPTER      XXVII. 

THE  FOUR  CANONICAL  GOSPELS.— Continued. 


History  of  Jesus,  as  given  in  the  Gospels. 

The  genealogy,  birth  and  childhood  of  Jesus,  are 
narrated  in  two  only  of  the  canonical  gospels, 
Luke  and  Matthew. 

1.     The  Genealogy  of  Jesus. 

If  immaculately  conceived,  Christ  had  no  hu- 
man genealogy,  except  upon  the  mother's  side ;  a 
fact  which  was  recognized  in  some  of  the  earlier 
gospels,  and  by  the  earlier  fathers,  who  deemed 
it  sufficient  that  Mary  was  of  the  race  of  David.  * 

But  the  compilers  of  Luke  and  Matthew,  not 
satisfied  that  the  genealogy  of  Jesus  should  be 
traced  through  a  woman,  undertook,  strangely 
enough,  to  show  that  Joseph  was  descended  from 
David.  That  this  was  an  afterthought,  is  suffi- 
ciently manifest  from  the  result  of  the  undertak- 
ing.    Both  historians  give  a  long  line  of  ancestry  ; 

(i.)    Protevangelion,  ch.  lo;  Justin  Martyr,  Dialogue  with  Trypho,  chs.  23,  43.  45t 
100;  Clement  of  Alex.  Strora.  i.  21. 


362  FIFTH  PERIOD A.  D.   170  TO  A.  D.  185. 

but  Matthew  has  Christ  descended  from  Solomon , 
son  of  David,  while,  according  to  Luke,  he  descend- 
ed from  Nathan,  brother  of  Solomon. 

From  that  point  on,  the  chain  would  necessarily 
be  different.  Where  the  names  given  are  alike,  if 
not  all  fictitious,  and  thrown  in  merely  to  fill  up, 
they  were,  of  course,  different  persons  having  the 
same  name  ;  and  the  genealogy  ends  as  might  be 
expected  ;  the  chroniclers  assigning  to  Joseph  dif- 
ferent fathers. 

Many  attempts  have  been  made  to  explain  this 
palpable  contradiction,  but  there  is  no  substantial 
agreement  concerning  it,  among  commentators. 
The  theory  that  Luke  intended  the  genealogy  of 
Mary,  though  flatly  opposed  to  the  grammatical 
construction  of  the  Greek,  finds  probably,  at  the 
present  time,  the  most  supporters. 

Perhaps  the  reader  will  be  satisfied  with  the  fol- 
lowing explanation  of  Augustine : 

"St.  Matthew  descends  through  Solomon,  by  whose  mother  David 
sinned;  St.  Luke  ascends  through  Nathan,  another  son  of  the  same 
David,  through  whom  he  was  purged  from  his  sin.  For  we  read  that 
Nathan  was  sent  to  reprove  him,  and  that  he  might,  through  repent- 
ance, be  healed.  Both  evangelists  meet  together  in  David,  the  one 
in  descending,  the  other  in  ascending." — [Sermon  51. 

Again:  "Now  in  the  generations  which  Matthew  enumerates,  the 
predominant  number  is  forty.  For  it  is  the  custom  of  the  holy  scrip- 
tures, not  to  reckon  what  is  over  and  above  certain  round  numbers." 
—[Ibid. 

2.     The  Birth  and  Infancy  of  Jesus. 

Here,  again,  the  only  canonical  historians  are 
the  authors  of  Luke  and  Matthew,   and  they  agree 


THE   FOUR   CANONICAL   GOSPELS.  363 

no  better  in  this,  than  in  the  genealogy  of  Joseph. 
According  to  Luke,  Jesus  having  been  born  in 
Bethlehem,  his  parents  remained  there  until  the 
forty  days  expired  for  the  purification  of  Mary, 
when  they  brought  him  to  Jerusalem,  where  he  was 
publicly  presented  in  the  temple .  Joseph  and  Mary 
then  returned  to  Nazareth,  which,  according  to  the 
historian,  had  been  their  former  residence.  It  has 
been  seen  in  a  former  chapter,  that  the  author  of 
Luke  made  several  changes  in  Marcion's  Gospel,  to 
accommodate  it  to  his  theory  that  the  parents  of 
Jesus  had  formerly  resided  in  Nazareth.' 

The  author  of  Matthew,  on  the  other  hand,  did 
not  recognize  Nazareth  as  having  been  the  former 
residence  of  Joseph  and  Mary.  Instead  of  return- 
ing to  that  place  from  Bethlehem,  through  Jerusa- 
lem, they  are  warned  to  flee  into  Egypt,  since 
Herod  would  seek  to  destroy  the  child.  And 
when,  after  the  death  of  Herod,  they  returned 
from  Egypt,  being  w;arned  in  a  dream,  they 
^'turned  aside"  into  the  parts  of  Galilee. 

In  Luke,  nothing  is  said  of  the  magi,  the  slaugh- 
ter of  the  infants,  or  the  flight  to  Egypt.  In  Mat- 
thew, nothing  is  said  of  the  announcement  to  Mary, 
the  appearance  to  the  shepherds,  or  the  presenta- 
tion in  the  temple. 

The  public  presentation  of  Jesus  at  that  time,  in 
the  temple,  at  Jerusalem,  is  utterly  inconsistent 
with  the  seeking  of  his  life  by  Herod,  and  the 
warning  to  his  parents  at  Bethlehem. 

(i.)    This  theory  was  supported  by  the  Gospel  of  the  Infancy. 


364  FIFTH  PERIOD A.  D.    170  tO  A.   D.  185. 

"All  attempts,"  says  Schleiermacher,  "to  reconcile  these  two  con- 
tradictory statements,  seem  only  elaborate  efforts  of  art." — [Essay  on 
Luke,  p.  48. 

But  this  is  not  all.  There  is  a  difference  between 
Luke  and  Matthew,  of  about  eleven  years,  in  the 
time  of  the  birth  of  Christ. 

According  to  Matthew,  Jesus  was  born  during 
the  reign  of  Herod,  and  some  time,  say  two  years, 
before  his  death.  Herod  was  succeeded  by  Arche- 
laus,  who  reigned  nine  years,  and  was  then  ban- 
ished. The  country  of  Archelaus  was  then  added 
to  the  province  of  Syria,  and  Cyrenius  was  sent  out 
as  governor,  with  instructions  to  take  an  account 
of  the  people's  effects,  for  the  purposes  of  taxa- 
tion.^ 

This,  which  was  more  than  nine  years  after  the 
death  of  Herod,  was,  according  to  Luke,  the  time 
when  Jesus  was  born. —  [Luke,  2.  1  to  7.] 

Numberless  attempts  have  been  made  to  solve 
the  difficulty.  Dr.  Lardn^r  has  handled  the  sub- 
ject at  great  length,  and  with  much  skill  and  in- 
genuity.^ 

It  may  be  safely  said,  however,  that  the  diffi- 
culty has  never  been  removed.  In  the  language  of 
Schleiermacher,  the  ''most  indispensable  condi- 
tions" to  a  solution  of  these  chronological  difficul- 
ties, "are  wanting. "  For  which  reason,  he  asserts 
that  in  the  attempt  to  solve  them,  '  'no  one  has  yet 
met  with  the  slightest  degree  of  success."^ 

(i.)    Josephus,  Antiq.  bk.  17,  ch.  13;  bk.  18,  ch.  i. 
(2.)    Lardner's  Works,  vol.  i,  pp.  136  to  179. 
(3.)    Essay  on  Luke,  p.  38. 


THE   FOUR   CANONICAL   GOSPELS.  365 

Perhaps  the  most  plausible  theory  is  that  of 
Zumpt,  who  supposes  Cyrenius  was  twice  Govern- 
or of  Syria.' 

The  argument  of  Zumpt,  though  ingenious,  is 
far  from  satisfactory.  It  is  rather  a  speculation  as 
to  what  might  possibly  have  been.  The  two  gov- 
ernorships are  inconsistent  with  the  language  of 
Josephus,  who  speaks  of  Cyrenius  as  one  who  had 
been  consul,  and  who  had  passed  through  various 
magistracies  before  becoming  consul.  His  gov- 
ernorship is  then  spoken  of,  in  such  a  way  as  indi- 
cates it  to  be  a  new  magistracy. 

Besides,  even  if  Cyrenius  had  before  been  Gov- 
ernor of  Syria,  the  difficulty  would  not  be  removed, 
except  by  supposing  an  assessment  and  taxing,  un- 
der his  first  administration.  But  the  taxing  re- 
ferred to  by  Josephus,  was  a  new  thing.  It  was 
manifestly  the  first  attempt  of  the  kind,  as  it  re- 
sulted in  a  revolt,  of  a  very  serious  character. 

In  regard  to  the  place  of  residence  of  the  parents 
of  Jesus,  and  the  journey  to  Bethlehem,  some  light 
may  be  thrown  upon  the  subject  by  Jerome's  trans- 
lation, from  memory,  of  one  of  the  gospels  of  the 
Infancy,  a  translation  which  has  usually  been 
known  as  the  Gospel  of  the  Birth  of  Mary.^ 

It  is  there  stated,  (ch.  1.),  that  the  family  of 
Mary's  father  was  of  Nazareth,  and  the  family  of 
her  mother  of  Bethlehem.     According  to  the  Gos- 

(i.)    See  Smith's  Bible  Dictionary,  Article  "Cyrenius." 
(2,)    See  ch.  17,  o(  this  work. 


366         FIFTH   PERIOD — A,  D.  170  TO  A.  D.  185. 

pel  of  the  Infancy,  also,  Joseph  and  Mary  were  re- 
siding at  Nazareth. 

It  would  be  very  natural  that  as  the  time  of  her 
delivery  drew  near,  Mary  should  desire  to  be  with 
her  mother,  who,  probably,  was  not  able  to  visit 
her.  This  furnishes  a  much  more  plausible  reason 
for  the  journey  to  Bethlehem,  than  that  of  the  en- 
rollment for  taxation ,  as  given  in  Luke  ;  since  the 
personal  presence  of  Mary,  for  that  purpose ,  would 
not,  under  such  circumstances,  have  been  required. 

3.     The  Childhood  op  Jesus. 

Here  Luke  is  the  only  historian,  and  relates  but 
a  single  incident :  the  dispute  of  Jesus  with  the 
doctors  in  the  temple,  when  he  was  but  twelve 
years  of  age.  This  narrative,  which  Schleier- 
macher  supposes  to  have  been  contained  in  a  sep- 
arate manuscript,  was  no  doubt  the  same  which, 
with  accumulations,  constituted  the  50th  chapter 
of  the  Gospel  of  the  Infancy. 

With  this  exception,  the  whole  life  of  Jesus,  ex- 
cept one  year  or  perhaps  three  years  at  its  close,  is 
buried  in  oblivion. 

In  the  Gospel  of  the  Infancy  there  are  further 
accounts  of  the  childhood  of  Jesus.  But  as  some 
of  them  are  not  to  his  credit,  while  all  are  of  an 
extravagant  nature,  they  are  prudently  omitted 
from  the  canonical  history. 

4.     The  Ministry  of  Jesus. 
The  plain  inference  from  the  synoptic  gospels  is, 


THE    FOUR   CANONICAL    GOSPELS.  367 

that  the  ministry  of  Christ  lasted  but  one  year. 
Every  thing  related  appears  to  have  taken  place  in 
or  near  Galilee,  and  within  the  year.  He  goes  up 
to  Jerusalem  to  but  one  passover. 

But  according  to  John,  the  ministry  must  have 
lasted  much  longer,  as  he  goes  up  to  three  or  four 
passovers,  at  least.  A  large  part  of  the  time  was 
passed  in  Judea  and  Jerusalem. 

To  add  to  the  confusion,  Irenseus,  the  first  writer 
who  mentions  the  four  gospels,  asserts  that  the 
ministry  of  Jesus  lasted  about  twenty  years,  and 
that  he  was  more  than  fifty  years  old  when  he  was 
crucified.  He  discusses  the  question  at  consider- 
able length.  The  following  is  his  statement,  with 
the  argument  by  which  he  supports  it : 

IREN^US  AGAINST  HERESIES,  BOOK  II,  CHAPTER  XXII. 

Christ  did  not  suffer  in  the  Twelfth  Month  after  his 
Baptism;  but  was  more  than  Fifty  Years  old  when  he  died. 

"I  have  shown  that  the  number  thirty  fails  them  (the  heretics)  in 
every  respect;  too  few  aeons,  as  they  represent  them,  being  at  one 
time  found  within  the  Pleroma,  and  then  again  too  many. 

"There  are  not,  therefore,  thirty  sebns,  nor  did  the  Savior  come  to 
be  baptized  when  he  was  thirty  years  old  for  this  reason,  that  he 
might  show  forth  the  thirty  silent  aeons  of  their  system;  otherwise 
they  must  first  of  all  separate  and  eject  (the  Savior)  himself  from  the 
Pleroma  of  all. 

"Moreover,  they  affirm  that  he  suffered  in  the  twelfth  month,  so 
that  he  continued  to  preach  for  one  year  after  his  baptism.  They 
endeavor  to  establish  this  point  out  of  the  prophet;  (for  it  is  written, 
'To  proclaim  the  acceptable  year  of  the  Lord,  and  the  day  of  retribu- 
tion;') being  truly  blind,  inasmuch  as  they  afiirm  they  have  found  out 
the  mysteries  of  Bythus;  yet  not  understanding  that  which  is  called 
by  Isaiah,  the  acceptable  year  of  the  Lord,  nor  the  day  of  retribution. 
Tor  the  prophet  neither  speaks  concerning  a  day  which  includes  a 


368  FIFTH    PERIOD A.  D.    170  TO  A.  D.   185. 

space  of  twelve  hours,  nor  of  a  year  the  length  of  which  is  twelve 
months. 

"For  even  they  themselves  acknowledge,  that  the  prophets  have 
very  often  expressed  themselves  in  parables  and  allegories,  and  not 
according  to  the  mere  sound  of  the  words." 

2.  [In  this  section,  Irenseus  comments  further  upon  the  meaning 
of  the  phrases,  'acceptable  year  of  the  Lord,'  and  'day  of  retribution.' 
He  claims  that  the  day  of  retribution  has  not  come,  and  therefore  the 
acceptable  year  of  the  Lord  lias  not  passed,  and  hence  it  must  be 
more  than  a  year  of  twelve  months.] 

3.  [The  argument  in  this  section  is  based  upon  the  Gospel  of  John, 
Irenseus  claiming,  that  according  to  the  record  of  "John,  the  disciple 
of  the  Lord,"  Christ  went  up  to  Jerusalem  to  three  passovers.  Besides 
the  three  mentioned  by  Irenseus,  there  would  appear  to  be  another; 
four  in  all,  as  follows:  (1),  John,  2.  23;  (2),  John,  5. 1;  (3),  John,  6.  4; 
(4),  John,  13. 1.  The  first,  second  and  fourth  are  mentioned  by  Ire- 
nseus.    He  closes  the  section  thus:] 

"Their  explanation,  therefore,  both  of  the  year  and  the  twelfth 
month,  has  been  proved  false,  and  they  ought  to  reject,  either  their 
explanation,  or  the  gospel;  otherwise,  how  is  it  possible,  that  the  Lord 
preached  for  one  year  only  ? 

"4.  Being  thirty  years  when  became  to  be  baptized,  and  then  pos- 
sessing the  full  age  of  a  master,  (or  teacher,)  he  came  to  Jerusalem, 
so  that  he  might  be  properly  acknowledged  by  all  as  a  master.  For 
he  did  not  seem  one  thing  while  he  was  another,  as  those  affirm  who 
describe  him  as  being  man  only  in  appearance;  but  what  he  was,  that 
he  also  appeared  to  be.  Being  a  master,  therefore,  he  also  possessed 
the  age  of  a  master,  not  despising  or  evading  any  condition  of 
humanity,  nor  setting  aside  in  himself  that  law  which  he  had  ap- 
pointed for  the  human  race,  but  sanctifying  every  age,  by  that  period 
corresponding  to  it,  which  belonged  to  himself.  For  he  came  to  save 
all  through  means  of  himself — all  I  say,  who  through  him  are  born 
again  to  God— infants  and  children,  and  boys,  and  youths,  and  old 
men. 

"He  therefore  passed  through  every  age;  becoming  an  infant  for 
infants,  thus  sanctifying  infants;  a  child  for  children,  thus  sanctify- 
ing those  who  are  of  this  age,  being  at  the  same  time  made  to  them 
an  example  of  piety,  righteousness  and  submission;  a  youth  for 
youths,  becoming  an  example  to  youths,  and  thus  sanctifying  them 
for  the  Lord. 

"So  likewise,  he  was  an  old  man  for  old  men,  that  he  might  be  a 
perfect  master  for  all;  not  merely  as  respects  the  setting  forth  of  the 


THE    FOUR   CANONICAL    GOSPELS.  369 

trnth,  but  also  as  regards  age;  sanctifying  at  the  same  time,  the  aged 
also,  and  becoming  an  example  to  them  likewise.  Then,  at  last,  he 
came  on  to  death  itself,  that  he  might  be  'the  first  born  from  the  dead^ 
that  in  all  things  he  might  have  the  pre-eminence;'  the  Prince  of  Life,. 
existing  before  all,  and  going  before  all. 

"5.  They,  however,  that  they  may  establish  their  false  opinion  re- 
garding that  which  is  written,  'To  proclaim  the  acceptable  year  of  the 
Lord,'  maintain  that  he  preached  for  one  year  only,  and  then  suffered 
in  the  twelfth  month.  They  are  forgetful  to  their  own  disadvantage, 
destroying  his  work,  and  robbing  him  of  that  age  which  is  both  more 
necessary  and  more  honorable  than  any  other;  that  more  advanced 
age,  I  mean,  during  which  also,  as  a  teacher,  he  excelled  all  others. 
For  how  could  he  have  had  disciples  if  he  did  not  teach  ?  And  how 
could  he  have  taught,  unless  he  had  reached  the  age  of  a  master  ? 
For  when  he  came  to  be  baptized,  he  had  not  yet  completed  his  thir- 
tieth year,  but  was  beginning  to  be  about  thirty  years  of  age.  (For 
thus  Luke,  who  has  mentioned  his  years,  has  expressed  it:  'Now  Jesua 
was,  as  it  were,  beginning  to  be  thirty  years  old,'  when  he  came  to 
receive  baptism.)  And,  (according  to  these  men),  he  preached  only 
one  year,  reckoning  from  his  baptism;  and  on  completing  his  thirtieth 
year,  he  suffered,  being,  in  fact,  still  a  young  man,  who  had  by  nO' 
means  attained  to  advanced  age. 

"Now,  that  the  first  stage  of  early  life  embraces  thirty  years,  and 
that  this  extends  onward  to  the  fortieth  year,  every  one  will  admit;^ 
but  from  the  fortieth  and  fiftieth  year  a  man  begins  to  decline  to- 
ward old  age;  which  our  Lord  possessed,  while  he  still  fulfilled  the 
oflBce  of  a  teacher,  even  as  the  gospel  and  all  the  elders  testify;  those 
who  were  conversant  in  Asia  with  John,  the  disciple  of  the  Lord, 
that  John  conveyed  to  them  that  information.  And  he  (John)  re- 
remained  among  them,  up  to  to  the  times  of  Trajan.  Some  of  them, 
moreover,  saw  not  only  John,  but  the  other  apostles  also,  and  heard 
the  same  account  from  them,  and  bear  testimony  to  the  statement. 

"Whom,  then,  should  we  believe  ?  Such  men  as  these,  or  Ptolemoeus, 
who  never  saw  the  apostles,  and  who  never,  even  in  his  dreams,  at- 
tained to  the  slightest  trace  of  an  apostle  ? 

"6.  But  besides  this,  those  very  Jews  who  then  disputed  with  the 
Lord  Jesus  Christ,  have  most  clearly  indicated  the  same  thing.  For 
when  the  Lord  said  to  them,  'Your  father  Abraham  rejoiced  to  see 
my  day,  and  he  saw  it,  and  was  glad;'  they  answered  him,  'Thou  art 
not  yet  fifty  years  old;  and  hast  thou  seen  Abraham?'  Now,  such 
language  is  fittingly  applied  to  one  who  has  already  passed  the  age  of 
forty,  without  having  yet  reached  his  fiftieth  year,  yet  is  not  far  from 
this  latter  period.    But  to  one  who  is  only  thirty  years  old,  it  would 


370  FIFTH  PERIOD A.  D.    170  TO  A.  D.  185. 

unquestionably  be  said,  'Thou  art  not  yet  forty  years  old.'  For  those 
who  wished  to  convict  him  of  falsehood,  would  certainly  not  extend 
the  number  of  his  years  far  beyond  the  age  which  they  saw  he  had 
attained.  But  they  mentioned  a  period  near  his  real  age,  whether 
they  had  truly  ascertained  this  out  of  the  entry  in  the  public  register, 
or  simply  made  a  conjecture  from  what  they  observed,  tnat  he  was 
above  forty  years  old,  and  that  he  certainly  was  not  one  of  only  thirty 
years  of  age. 

"It  is  altogether  unreasonable  to  suppose  that  they  were  mistaken 
by  twenty  years,  when  they  wished  to  prove  him  younger  than  the 
times  of  Abraham.  For  what  they  saw,  that  they  also  expressed; 
and  he  whom  they  beheld,  was  not  a  mere  phantom,  but  an  actual 
being  of  flesh  and  blood.  He  did  not  then  want  much  of  being  fifty 
years  old;  and  in  accordance  with  that  fact,  they  said  to  him, 'Thou 
art  not  yet  fifty  years  old,  and  hast  thou  seen  Abraham  ? ' 

"He  did  not,  therefore,  preach  for  only  one  year,  nor  did  he  suffer 
In  the  twelfth  month  of  the  year.  For  the  period  included  between 
the  thirtieth  and  fiftieth  year,  can  never  be  regarded  as  one  year, 
unless,  indeed,  among  their  aeons  there  be  so  long  years  assigned  to 
those  who  sit  in  their  ranks,  with  Bythus,  in  the  Pleroma.  Of  which 
beings,  Homer,  the  poet,  too,  has  spoken;  doubtless  being  inspired 
by  the  mother  of  their  error: 

"  'The  gods  sat  round,  while  Jove  presided  o'er, 
And  converse  held  upon  the  golden  floor.' " 

This  extraordinary  passage  from  Irenseus,  we 
have  given  almost  entire.  It  is  a  very  important 
chapter  in  the  history  of  the  times  ;  one  which  has 
hitherto  been  kept  in  the  background.  It  is  time 
an  attempt  was  made  to  estimate  its  historical  value. 

As  to  the  reasoning  of  Irenseus,  much  of  it  is  of 
an  a  priori  character,  and  as  applied  to  such  a  sub- 
ject, entitled  to  but  little  consideration.  But  the 
argument  founded  upon  the  passage,  John,  8.  56, 
57,  is  a  good  one.  If  Jesus  was  then  but  about 
thirty  years  of  age,  the  Jews  might  have  said, '  'Thou 
art  not  yet  forty  years  old  ; ' '  but  they  would  scarcely 
have  said,  for  any  purpose,  '  Thou  art  not  yet  fifty 


THE   FOUR   CANONICAL   GOSPELS.  371 

years  old."  Much  less,  when  their  object  was  to 
remind  him  of  the  few  years  which  he  had  spent 
upon  the  earth,  would  they  have  added  eighteen  or 
twenty  years ,  in  specifjdng  the  limit  which  he  had 
not  reached. 

Our  author  was  fully  aware  of  the  force  of  the 
argument,  and  accordingly  he  elaborates  it  with  the 
confidence  of  one  conscious  of  writing  from  a  strong 
position.  His  conclusion  cannot  well  be  avoided. 
We  may,  therefore,  put  down  the  author  of  the 
Gospel  according  to  John ,  as  the  second  witness  of 
the  second  century,  to  the  fact,  that  Jesus  was  near- 
ly fifty  years  old  at  his  crucifixion. 

Besides  these  two,  there  is  also,  unless  Irenseus 
tells  an  absolute  falsehood,  the  testimony  of  all  the 
elders  in  Asia,  who  were  conversant  with  John,  and 
some  of  them  with  the  other  apostles  also.  It  must 
be  remembered  that  Iren83us  had  been  a  companion 
of  Polycarp  and  of  others  who  had  seen  John,  and 
that  he  was  speaking  of  what  had  come  to  his  per- 
sonal knowledge  from  the  elders  in  Asia.  If, 
then,  Irenseus  tells  the  truth,  the  evidence  in 
favor  of  the  fact,  is  almost  overwhelming.  If, 
on  the  other  hand,  he  would  deliberately  falsify 
in  a  matter  of  this  importance,  what  is  his  tes- 
timony worth,  as  to  the  origin  of  the  four  gospels? 

Against  this  evidence,  we  have  only  the  silence 
of  the  gospels.  But  if  the  silence  of  the  synoptics 
is  consistent  with  a  ministry  of  three  or  four 
years,  why  is  not  the  further  silence  of  all  the  gos- 
pels,  consistent  with  a  ministry  of  twenty  years? 


372  FIFTH  PERIOD ^A.  D.  170  TO  A.  D.  185. 

How  would  such  a  theory  aflPect  the  received 
chronology  concerning  Christ?  The  date  of  the 
crucifixion  at  not  later  than  A.  D.  36,  or  when 
Christ  was  by  the  received  chronology,  forty  years 
old,  is  settled  by  the  fact,  that  in  that  year,  Pontius 
Pilate  was  removed  from  his  government.  That 
the  death  of  Jesus  occurred  while  Pilate  was  procu- 
rator is  attested,  not  only  by  five  extant  gospels, 
but  by  the  historian  Tacitus,  who,  in  speaking  of 
the  Christians,  says  : 

"They  had  their  denomination  from  Christus,  who,  in  the  reign  of 
Tiberius,  was  put  to  death  as  a  criminal,  by  the  procurator,  Pontius 
Pilate.— [Annals,  lib.  15,  ch.  44.]  (Tiberius  reigned  till  A.  D.  37.— See 
Note  V.) 

If,  then,  it  be  accepted  as  a  historical  fact  that 
Christ  was  about  fifty  years  old  at  his  crucifixion, 
the  date  of  his  birth  would  have  to  be  set  back  at 
least  ten  years. 

It  having  already  been  found  necessary  to  date 
his  birth  four  years  before  the  time  first  settled  upon 
for  the  commencement  of  the  Christian  era,  there 
can  be  no  objection  to  extending  the  four  to  four- 
teen, if  the  facts  require  it. 

It  is  well  known  that  the  date  of  the  Christian 
era  was  fixed,  in  the  year  525,  by  the  Roman  Abbot, 
Dionysius  Exiguus.  It  was  based  upon  the  account 
of  the  birth  of  Christ  as  given  in  Matthew,  which 
is  a  legend  of  but  little  historic  value.  It  is  now 
agreed  that  Dionysius  was  mistaken  in  his  date,  by 
at  least  four  years.  It  is  agreed  that  Jesus  was 
born  at  least  four  years  before  the  commencement 


THE    FOUR    CANONICAL   GOSPELS.  373 

of  the  Christian  era,  and  it  may  have  been  fourteen 
or  even  twenty. 

5.     The  Crucifixion  of  Jesus. 

In  a  former  chapter,  we  have  given  the  reasons 
for  believing  that  the  extant  gospel,  called  the  Acts 
of  Pilate,  contains  the  most  reliable  historical 
account  of  the  crucifixion. 

The  accounts  in  the  canonical  gospels  are  by  no 
means  consistent  or  harmonious.  The  four  histo- 
rians agree  that  Jesus  was  apprehended  and  brought 
before  the  high  priest,  and  taken  thence  before 
Pilate,  where  he  was  examined.  Luke  has  him 
then  sent  by  Pilate  to  Herod,  who  mocked  him, 
arrayed  him  in  a  gorgeous  robe ,  and  sent  him  back 
to  Pilate ;  an  episode  of  some  importance  in  the 
trial,  not  mentioned  in  the  other  gospels.  Passing 
over  some  minor  discrepancies,  such  as  that  Barab- 
bas  was  a  murderer  in  Mark  and  Luke,  while  in 
John  he  was  only  known  as  a  robber,  and  the  dif- 
ference in  the  color  of  the  robe  placed  upon  Jesus, 
we  come  to  the  statement  of  John,  that  Jesus  bore 
his  own  cross,  (which  was  customary  in  such  cases), 
to  the  place  of  crucifixion.  The  synoptics,  on  the 
other  hand,  unite  in  saying  that  the  cross  was  borne 
by  Simon  the  Cyrenian.  This  discrepancy,  on  the 
face  of  it  a  somewhat  serious  one,  is  explained  in 
one  of  the  apocryphal  gospels,  which  states  that 
Jesus  himself  bore  the  cross  a  portion  of  the  way, 
and  Simon  the  remainder. 

Proceeding  with  the  narrative,  we  find  that  in 
Luke  only  is  related  an  address  of  Jesus  to  the  wo- 


374  FIFTH    PERIOD A.  D.  170  TO  A  D.  185. 

men,  on  the  way  to  his  execution.  When  arrived 
there,  he  is  given  to  drink,  according  to  Mark, 
wine  mingled  with  myrrh  ;  according  to  Matthew, 
he  was  given  vinegar,  mingled  with  gall,  in  fulfill- 
ment of  a  prophecy  ;  Luke  has  the  vinegar  without 
the  gall. 

Mark  says,  Jesus  was  crucified  at  the  third  hour. 
(Ch.  15,  V.  25.)  According  to  John,  (19.  14,)  it 
was  about  the  sixth  hour,  when  he  was  brought 
forth  to  the  Jews  by  Pilate,  after  which  he  had  to 
be  led  to  execution.  According  to  Matthew  and 
Mark,  there  was  darkness  all  over  the  land,  from 
the  sixth  to  the  ninth  hour  ;  to  which  Luke  adds, 
that  the  sun  was  darkened.  The  dying  words  of 
Jesus  do  not  agree  ;  Matthew  and  Mark  giving  the 
same  as  those  in  the  Acts  of  Pilate,  while  the  words 
in  Luke  are  different,  and  those  in  John  different 
from  all  the  others. 

Jesus  was  upon  the  cross  from  three  to  six  hours. 
Even  the  latter  period  was  much  less  than  usual. 
Persons  crucified  generally  lingered  at  least  twelve 
hours,  and  sometimes  two  or  three  days.  The 
remarkably  short  time  that  he  remained  upon  the 
cross,  before  being  taken  down  by  his  disciples,  has 
led  some  writers  to  adopt  the  theory  of  suspended 
animation,  to  account  for  the  supposed  resurrec- 
tion of  his  body. 

The  inscription  on  the  cross  is  given  in  four 
different  ways,  and  Luke  and  John  state  that  it 
was  written  in  Greek,  Latin  and  Hebrew.  Accord- 
ing to  Mark,  it  consisted  of  four  Greek  words  ;   ac- 


THE    FOUR   CANONICAL   GOSPELS.  375 

cording  to  Luke,  it  consisted  of  six  ;  acccording  to 
Matthew,  seven;  according  to  John,  seven  also; 
but  with  a  very  important  difference  in  two  of  the 
words. 

In  Mark  and  Matthew,  both  of  the  thieves  on  the 
cross  are  represented  as  reviling  Jesus,  while, 
according  to  Luke,  which  follows  the  Acts  of  Pilate, 
but  one  of  them  did  so  ;  he  being  rebuked  by  the 
other. 

The  synoptics  state  that  the  vail  of  the  temple 
was  rent ;  to  which  Matthew  adds  an  earthquake , 
the  rending  of  the  rocks,  the  opening  of  the  graves, 
and  the  coming  forth  of  the  dead,  though  this  last 
is  deferred  until  after  the  resurrection.  The  graves 
are  opened  at  the  crucifixion ,  and  remain  open  two 
days,  the  inhabitants  waiting  till  Jesus  should  first 
arise,  in  order  that  certain  prophecies  might  be 
fulfiUed. 

In  the  Gospel  of  John,  it  is  stated  that  in  fulfill- 
ment of  certain  prophecies,  the  side  of  Jesus  was 
pierced  with  a  spear,  and  the  soldiers  refused  to 
break  his  legs,  according  to  the  custom  in  such 
cases,  though  it  is  to  be  inferred  that  they  had  been 
commanded  to  do  so. 

These  narratives  throughout  bear  the  impress  of 
having  been  constructed  with  reference  to  the  ful- 
fillment of  divers  Jewish  prophecies.  It  is  not 
probable  that  the  details  of  the  crucifixion  had  been 
preserved  in  any  authentic  record,  made  contem- 
poraneously with  the  event.  If  such  record  ex- 
isted, it  was  disregarded  in  the  prevailing  anxiety 


376         FIFTH    PERIOD A.  D.   170  TO  A.  D.    185. 

to  sustain  the  Messianic  character  of  Jesus,  in 
accordance  with  the  prophecies.  The  Acts  of 
Pilate,  which,  in  its  account  of  the  crucifixion,  was 
probably  tlie  most  authentic  of  any  existing  record, 
was  followed,  in  the  canonical  gospels,  in  some 
particulars  ;  in  others,  it  was  entirely  disregarded. 

The  Resurrection  of  Jesus. 

The  resurrection  of  the  crucified  body  of  Christ, 
is  a  doctrine  which  cannot  be  traced  back  beyond 
the  second  century. 

Paul,  who  believed  in  visions,  thought  he  had 
seen  Jesus ,  and  enumerates  various  other  occasions 
when  Christ  had  been  seen  by  his  disciples.  First, 
he  was  seen  by  Cephas,  then  by  the  twelve,  then  by 
more  than  five  hundred  brethren  at  once,  then  by 
James,  then  by  all  the  apostles,  and  last  of  all  by 
Paul  himself. 

It  is  a  fair  inference,  that  these  were  all  appari- 
tions. Paul  had  seen,  or  thought  he  had  seen,  the 
spirit,  or  spiritual  body  of  Jesus,  and  he  heard  that 
the  others  mentioned  had  seen  the  same.  That 
such  was  the  nature  of  his  own  vision  of  Christ,  is 
evident,  not  only  from  his  explanation  of  the 
nature  of  the  resurrection,  but  from  the  fact  that 
the  appearance  to  him  was  after  the  time  when, 
according  to  the  canonical  gospels,  Jesus  had  as- 
cended to  heaven.  If,  then,  Jesus  appeared  on 
earth,  in  the  same  body  in  which  he  was  crucified, 
it  was  not  to  Paul. 

The  appearance  to  the  others,  to  which  Paul  al- 


THE   FOUR   CANONICAL   GOSPELS.  377 

ludes,  was  no  doubt,  of  the  same  character  as  that 
to  himself.  The  disciples  believed  they  had  seen 
the  spirit  or  spiritual  body  of  Jesus. 

But  the  Christians  of  the  second  century  de- 
manded a  doctrine  concerning  the  resurrection, 
of  a  more  material  and  tangible  character. 

Accordingly,  in  the  canonical  gospels,  the  very 
body  in  which  Jesus  was  crucified,  and  which  was 
buried  by  Joseph  of  Arimathea,  is  raised  from  the 
dead,  appears  to  the  disciples,  is  not  only  seen  but 
felt,  and  Jesus  himself,  in  the  flesh,  as  he  was  be- 
fore he  was  crucified,  calls  for  meat,  to  satisfy  his 
disciples  that  he  was  not  a  spirit ;  that  his  body 
was  not  spiritual,  but  material  and  human  like 
theirs. 

As  might  have  been  expected,  the  accounts 
framed  for  the  purpose  of  establishing  this  doc- 
trine, are  far  from  being  harmonious  or  con- 
sistent. 

In  Matthew,  two  women  first  come  to  the  sepul- 
cher  ;  in  Mark,  three  ;  in  Luke,  a  larger  number; 
in  John,  one.  As  to  the  time  of  day,  in  Matthew, 
it  had  begun  to  dawn  ;  in  John,  it  was  early,  while 
it  was  yet  dark  ;  in  Mark,  it  was  at  sunrise. 

According  to  Matthew,  after  the  women  had 
arrived  at  the  sepulcher,  there  was  another  earth- 
quake, and  an  angel  descended  from  heaven,  rolled 
back  the  stone,  and  then  addressed  the  women. 
According  to  the  other  historians,  the  women,  upon 
arriving  at  the  sepulcher,  found  the  stone  rolled 
away. 


378  FIFTH   PERIOD — A.  D.   170  TO  A.  D.   185. 

According  to  Mark,  entering  into  the  sepulcher, 
they  saw  a  young  man,  clothed  in  a  long  white 
garment.  According  to  Luke,  there  were  two  men, 
in  shining  garments.  According  to  John,  there 
being  but  one  woman,  when  she  saw  the  stone 
rolled  away,  she  ran  and  told  Peter,  who,  with 
another,  came  to  the  sepulcher.  The  other  disci- 
ple, outrunning  Peter,  came  and  looked  in.  Then 
Peter  came,  and  going  in,  saw  the  linen  clothes, 
and  the  napkin  only.  The  other  disciple  went  in, 
and  saw  the  same.  They  returned  home,  after 
which,  Mary,  who  remained,  saw  two  angels. 
Turning  round,  she  saw  Jesus,  whom  she  did  not 
know,  even  after  he  had  spoken  to  her,  she  sup- 
posing him  to  be  the  gardener. 

Paul  had  known  no  rolling  away  of  the  stone 
from  the  door  of  the  sepulcher.  The  spiritual  body 
in  which  he  believed  would  require  no  such  assist- 
ance. But  the  Pe trine  and  material  element  in  the 
church  prevailed ;  the  spiritual  resurrection  was 
set  aside,  and  Christ  was  made  to  rise  in  the  very 
body  in  which  he  had  been  crucified  and  buried. 


CHAPTER     XXVIII. 


The  Gospel  according  to  Luke. 


There  is  good  reason  to  believe  that  Luke  was 
the  first  of  the  canonical  gospels.  This  is  rendered 
probable,  partly  by  internal  evidence,  (it  is  com- 
piled from  the  oldest  manuscripts),  and  partly  by 
the  necessity  that  would  exist,  of  having  the  first 
gospel  one  which  would  counteract  the  influence  of 
Marcion.  This  could  best  be  done  through  a  gos- 
pel which,  while  differing  from  his,  would  not  vary 
from  it  so  much  as  to  be  repulsive  to  his  followers. 

Besides,  Marcion,  who  was  a  man  of  learning, 
had,  with  much  care,  compiled  the  most  ancient 
gospel  manuscripts  Avhich  he  could  obtain,  and  the 
church  authorities  were  under  the  necessity  of 
using,  to  a  considerable  extent,  the  same  ma- 
terials. 

According  to  Schleiermacher,  Luke  consists  of  a 
compilation  of  at  least  33  different  manuscripts  ;  as 
follows : 


380         FIFTH    PERIOD A.  D.  170  TO  A.  D.  185. 


MANUSCRIPTS     IN     LUKE. 


1.  Introduction. 

2.  Chapter  I. 

3.  Ch.  II,  vv.  1  to  20  inclusive. 

4.  "     "     V.  21. 

5.  "     "  22  to  40. 

6.  "     "  41  to  52. 

7.  "  III,   V.    1,  to  ch.  IV,  V.  15. 

8.  "  IV,  vv.  16  to  30. 

9.  "     "    "    31  to  44. 

10.  "     V,  "      1  to  11. 

11.  "     "    "    12  to  16. 

12.  "     "    "    17  to  26. 

13.  "     "    "    27  to  39. 

14.  "  VI,  "      1  to  11. 

15.  "     "  V.  12,  to  ch.  VII,  V.  10. 

16.  "  VII,  vv.  11  to  50. 

17.  "VIII,"      lto21. 

18.  "     "    "    22  to  56. 

19.  "  IX,  "      1  to  45. 

No  32,  consisting,  also,  of  two  or 


20.  Ch.  IX,  vv.  46  to  50. 

21.  "     "     V.  51  to  ch.  X,  V.  24, 

22.  "    X,  vv.  25  to  37. 

23.  "      "     "    38  to  42. 

24.  "  XI,    "      1  to  13. 

25.  "     "     14,  to  ch.  XIII,  V.  9. 

26.  "  XIIt,vv.  10  to  22. 

27.  "     "   23,  to  ch.  XIV,  V.  24. 

28.  "XIV,     vv.  25  to  35. 

29.  "  XV,  1,  to  ch.  XVII,  19. 

30.  "  XVII,  20,  to  XIX,  48, 
Consisting  of  three  others; 

XVII  20  to  XVIII 14,  XVIII 
15  to  XIX  28,  and  XIX  29  to 
XIX  48. 

31.  Chapters  XX  and  XXI. 

32.  Ch.  XXII  V.  1,  to  XXIII  49. 

33.  "  XXIII  V.  50,  to  the  end 
of  the  gospel. 

more,  blended. 


Some  of  these  divisions  may  be  too  artificial,  and 
may  have  been  established  to  maintain  some  sup- 
posed unity  of  purpose  in  the  gospel  historian  ;  but 
the  analysis  itself  appears  to  be  founded  in  fact, 
and  is,  in  the  main,  pursued  in  a  scientific  man- 
ner. 

If,  now,  the  same  process  be  applied  to  the  Gos- 
pel of  Marcion,  it  will  be  found  to  consist  of  a 
compilation  of  26  manuscripts. 

An  analysis  of  the  two  gospels  develops  the  fact 
that  every  manuscript,  after  the  first  eight  of  Luke, 
appears  in  both  gospels. 

This  circumstance  favors  the  theory,  that  one  of 
these  gospels  was  used  in  the  construction  of  the 
other.     Which  was  probably  the  model? 


THE   GOSPEL   ACCORDING   TO   LUKE.  381 

Not  only  is  Marcion  much  the  shorter,  but  its 
narratives  are  simpler  and  more  natural  than  those 
of  Luke. 

The  subject  may  be  illustrated  by  reference  to 
some  of  the  more  important  and  extensive  differ- 
ences between  the  two  gospels. 

The  first  three  chapters  of  Luke  were  not  in 
Marcion.  The  first  part  of  the  fourth  chapter  of 
Luke  which  appears  in  Marcion,  is  that  commenc- 
ing at  verse  16.  ''And  he  came  to  Nazareth." 
This,  in  Marcion,  comes  in  its  regular  order,  after 
the  ministry  at  Capernaum  ;  while  in  Luke,  Jesus 
here  refers  to  his  doings  at  Capernaum,  though  his 
visit  there  is  not  stated  until  afterward. 

We  find  the  whole  of  the  fourth  chapter  of 
Luke  in  Marcion,  substantially,  except  the  first 
15  verses.  But  these  15  verses,  together  with  the 
preceding  chapter,  none  of  which  was  in  Marcion, 
constitute  altogether,  according  to  Schleiermacher, 
a  single  manuscript.  The  German  critic  was  wri- 
ting without  any  reference  to  Marcion.  This  co- 
incidence may  therefore  be  considered  confirma- 
tory, at  the  same  time,  of  the  theory  of  Schleier- 
macher, and  of  the  priority  of  Marcion. 

In  closing  the  fourth  chapter,  the  author  of 
Luke  having  arranged  sufficient  preliminary  matter, 
we  may  suppose  that  he  now  took  up  the  Gospel  of 
Marcion,  which  he  found  to  be  a  compilation  of 
manuscripts  carefully  collected,  and  made  it  from 
this  point  onward,  the  basis  of  the  Gospel  accord- 
ing to  Luke. 


382  FIFTH  PERIOD — A.  D.    170  TO  A.  D.  185. 

Let  us  see  how,  upon  this  supposition,  he  pro- 
ceeded with  his  work. 

The  style  is  much  the  same  in  the  additional 
matter,  as  in  that  which  is  common  to  both  gospels. 
Changes  and  additions  are  found  here  and  there, 
some  having  been  made  for  dogmatic  reasons ; 
others  apparently  for  no  other  purpose  than  to 
compose  a  new  gospel. 

The  first  addition  of  much  importance,  is  Luke,  oh.  7,  vv.  29  to  35. 
This  contains  a  saying  of  Christ,  in  which  is  a  reference  to  John  the 
Baptist,  v.  34;  "The  Son  of  Man  is  come,  eating  and  drinking,"  etc. 
This  Hahn  supposed  was  omitted  by  Marcion,  because  the  representa- 
tion of  Jesus  eating  and  drinking,  etc.,  was  opposed  to  Marcion's 
Tiew  of  the  spiritual  and  ethereal  nature  of  Christ's  person,  i  But  in 
the  very  next  verse  of  Marcion's  Gospel,  Jesus  is  represented  as  going 
into  a  Pharisee's  house,  and  sitting  down  to  meat.  Whatever  reason 
existed  for  adding  these  verses  in  Luke,  we  can  see  no  reason  for 
omitting  them  in  Marcion. 

2.  The  next  place  where  there  is  a  difference  of  several  verses 
entire,  is  Luke,  11,  vv.  6,  7  and  8.  This  is  a  mere  amplification  of  v. 
5,  which,  in  a  condensed  form,  is  in  Marcion. 

3.  Luke,  11.  30,  31  and  32.— These  verses  relate  to  Jonas,  whose 
name  had  been  inserted  in  the  29th  verse.  In  Marcion  the  reading 
is,  "This  is  an  evil  generation;  they  seek  a  sign,  no  sign  shall  be 
given  it."  In  Luke,  "no  sign  shall  be  given  it,  but  the  sign  of  Jonas 
the  prophet."  The  following  three  verses  explain  in  what  manner 
the  preaching  of  Jonas  might  be  regarded  as  a  sign.  It  is  a  continu- 
ation of  the  idea,  and  the  whole  passage  must  stand  or  fall  together. 

4.  Luke,  11.  49,  50,  51. — This  consists  of  a  quotation  from  an 
apocryphal  book,  called  "The  Wisdom  of  God."  The  quotation  is  of 
a  suspicious  character.  It  contains  the  statement  concerning  Zach- 
arias,  who  perished  between  the  altar  and  the  temple;  a  statement 
which,  as  repeated  in  Matthew,  (23.  35),  with  the  addition  of  the 
words  "Son  of  Barachias,"  has  caused  commentators  so  much 
trouble.2 

(i.)    Das  Evangel.  Mar.  p.  147. 

(2.)    See  Chapter  on  The  Gospel  according  to  Matthew. 


THE    GOSPEL   ACCORDING   TO   LUKE.  383 

Marcion  has  no  allusion  to  Zacharias,  and  contains,  no  doubt,  the 
more  ancient  form  of  this  passage.  Much  of  the  trouble  comes  from 
interpolations. 

The  interpolation  in  Luke,  led  to  the  worse  interpolation  in  Mat- 
thew. 

5.  Luke,  13. 1  to  10,  contains  the  legend  concerning  Pilate  ming- 
ling the  blood  of  the  Galileans  with  their  sacrifices;  also  reference  to 
those  slain  by  the  falling  of  the  town  of  Siloam;  also  the  parable  of 
the  unfruitful  fig-tree.    None  of  it  in  Marcion. 

6.  Luke,  13.  29  to  35.  This  passage  is  doubtless  an  interpolation. 
The  portions  of  it  are  much  disconnected,  and  the  words  "Go  ye  and 
tell  that  fox,"  referring  to  Herod,  can  scarcely  be  accepted  as  the 
language  of  Jesus. 

7.  One  of  the  most  extensive  differences  is  in  the  parable  of  the 
prodigal  son,  Luke  15. 11  to  32;  no  part  of  which  is  in  Marcion.  It 
is  essentially  Pauline  in  spirit,  as  has  been  well  remarked.3 

There  is  no  reason  why  so  beautiful  an  illustration  of  his  own 
views,  should  have  been  omitted  by  Marcion. 

8.  Luke,  18.  31  to  34.— Jesus  predicts  to  the  twelve,  his  suffering, 
his  death  and  resurrection.  The  prediction  had  already  been  re- 
corded, (Marcion  6.  22;  Luke,  9.  22),  and  there  is  no  reason  why  it 
should  be  repeated.  This  entire  passage  in  the  18th  chapter,  is  prob- 
ably an  interpolation. 

9.  The  last  twenty  verses  of  the  19th  Luke,  are  entirely  wanting  in 
Marcion.  The  riding  upon  an  ass's  colt,  is  an  awkward  episode,  and 
was  probably  inserted  to  set  forth  the  fulfillment  of  the  prophecy  in 
Zech.  9.  9.  Then  follows  the  prediction  concerning  the  destruction  of 
Jerusalem.  The  other  reference,  in  less  explicit  language,  to  the 
same  event,  (Luke  13.  34,  35),  is  also  wanting  in  Marcion.  There  is 
no  certainty  that  the  prediction  was  ever  uttered  by  Christ  himself. 
Justin  Martyr,  who  would  have  found  this  prophecy  so  pertinent  to 
enforce  his  argument,  made  no  allusion  to  it.  The  remainder  of  this 
passage  appears  to  have  been  written  to  illustrate  the  fulfillment  of 
the  prophecy  in  Jeremiah  7. 11. 

10.  Luke,  20. 9  to  18.    The  parable  of  the  vineyard. 

This  is  essentially  Pauline  in  spirit,  and  has  a  manifest  application 
to  the  preaching  of  the  gospel  to  the  Gentiles,  after  it  had  been  re- 
jected by  the  Jews.  There  is  no  reason  why  Marcion  should  have 
omitted  it. 

(3.)    Hahn,  Das  Evang.  Mar.  p.  182;  Olshausen,  Can.  Ev.  p.  208. 


384  FIFTH  PERIOD — A.  D.   170  tO  A.  D.  185. 

11.  Luke,  22. 16  to  18.  The  paschal  supper  has  been  the  cause  of 
much  controversy  in  all  ages  of  the  church,  and  was  the  occasion  of 
the  first  exercise  of  a  general  jurisdiction  by  the  church  of  Rome. 
Without  entering  into  the  controversy,  suffice  it  to  say,  if,  as  there  is 
reason  to  believe,  this  passage  in  22d  Luke  is  an  interpolation  upon 
Marcion,  the  question  becomes  much  simplified.  The  supper  de- 
scribed in  that  chapter  appears  to  have  been  an  ordinary  meal,  having 
been  eaten  the  evening  before  the  crucifixion ;  and  yet,  in  verses  16  to 
18,  it  is  referred  to  as  the  passover. 

12.  Luke,  22.  28  to  30.  This  is  a  literal  application  of  certain 
prophecies  to  Jesus;  an  application  such  as  the  Jews  were  constantly 
making,  but  such  as  he  himself  would  scarcely  have  made,  in  the 
form  here  presented. 

13.  Luke,  22.  35  to  38.  Here  for  the  first  time,  Jesus  is  made  to 
allude  to  his  coming  end.  And  when  his  disciples  told  him  there 
were  two  swords,  he  said,  "It  is  enough." 

14.  Luke,  22.  49  to  51. 

These  are  all  of  the  more  extended  passages  in 
Luke,  which  are  not  in  Marcion 's  Gospel.  This 
analysis,  equally  with  the  one  in  a  former  chapter, 
affords  strong  evidence  that  Marcion  was  first  writ- 
ten. 

There  are  other  considerations,  indicating  a  late 
origin  to  this  gospel. 

1.  It  is  expressly  stated,  in  the  introduction, 
that  many  gospels  had  been  written  before  this 
one : 

"Forasmuch  as  many  have  taken  in  hand  to  set  forth  in  order,  a 
declaration  of  those  things  which  are  most  surely  believed  among 
us,  even  as  they  who  from  the  beginning  were  eye-witnesses  and 
ministers  of  the  word,  delivered  unto  us;  it  seemed  good  to  me, 
also,"  etc.,  [Translated  by  the  author.] 

It  is  the  universal  conclusion,  that  the  author  of 


THE   GOSPEL   ACCORDING   TO   LUKE.  385 

Luke  does  not  here  refer  to  any  of  the  canonical 
gospels/ 

The  fact  that  the  other  three  of  those  gospels  are 
impliedly  excluded  by  the  language  used  in  Luke, 
raises  a  strong  implication,  that  they  were  not  then 
written.  Why  would  the  author  refer  to  many  un- 
authorized gospels,  and  make  no  allusion  to  three 
which  were  received  as  authority?  It  is  an  opinion 
quite  generally  entertained,  that  several  gospels 
are  referred  to  in  Luke,  which  are  known  to  have 
been  written  in  the  second  century. 

Origen  considered  that  the  gospel  of  the  Egyp- 
tians and  the  Gospel  of  the  Twelve  Apostles,  (of 
the  Hebrews)  were  among  the  number.^ 

Jerome  extends  the  list  as  follows  : 

"The  evangelist  Luke  declares  that  there  were  many  who  wrote 
gospels,  when  he  says,  'forasmuch  as  many,'  etc.  (c.  1,  v.  1),  which 
being  published  by  various  authors,  gave  rise  to  several  heresies. 
They  were  such  as  that  according  to  the  Egyptians,  and  Thomas, 
and  Matthias,  and  Bartholomew,  that  of  the  Twelve  Apostles, 
and  Basilides,  and  Apelles,  and  others  which  it  would  be  tedious 
to  enumerate." — [Hieron,  Praef.  in  Comm.  in  Matth. 

The  Gospel  of  Basilides  was  written  about  A. 
D.  125,  and  that  of  Apelles,  about  160.  Of 
course,  then,  according  to  Jerome,  Luke  was 
after  160. 

Epiphanius  says,  in  expounding  Luke,  1.  1, 

(i.)  Origen,  Homil.  in  Luc.  i.  i;  Ambrose,  Com.  on  Luke,  i;  Augustine,  de  Cons. 
Ev.  I.  4,  c.  8;  Eusebius,  Ecc.  Hist.  3.  24;  Erasmus  in  Luc.  i.  i;  Bellarm.  de  Mat.  Sacr. 
1. 1,  c.  16;  Grotius,  in  Luc.  i.  i;  Father  Simon,  Crit.  Hist,  of  N.  T.  par.  i,  ch.  3;  Jones 
vol.  I,  p.  25;  Stowe's  Hist,  of  the  Bible,  p.  142. 

(2.)    Homily  in  Luc.  1. 1. 


386         FIFTH   PERIOD — A.  D.  170  TO  A.  D.   185. 

"Saying:  'Forasmuch  as  many  have  taken  in  hand,'  by  which  he 
would  intimate  that  there  have  been  many  undertakers  of  the  like 
work.  Among  them,  I  suppose,  were  Cerinthus,  Merinthus,  and 
others."    (See  also  Epi.  Hser.  51.  7.) 

Cerinthus  flourished  and  wrote  about  A.  D.  145, 
which  Epiphanius  thinks  was  before  Luke. 

Venerable  Bede  (A.  D.  734)  agrees  with  Jerome, 
that  the  Gospels  of  Basilides  and  Apelles  were 
among  those  referred  to  in  Luke.^ 

Erasmus  thought  the  Acts  of  Pilate,  or  Gospel 
of  Nicodemus,  was  among  the  number.^ 

Jones  includes  the  Gospel  of  Marcion.^ 

All  these  writers,  in  thus  dating  the  Gospel 
of  Luke  subsequent  to  those  here  named,  im- 
pliedly renounce  the  theory  of  its  apostolic 
origin . 

2.  The  discrepancies  betweeen  this  gospel  and 
that  according  to  Matthew,  have  already  been 
pointed  out.  These  differences  indicate  a  late  ori- 
gin for  one  or  both  of  these  gospels,  and  involve  in 
confusion  every  thing  connected  with  the  early 
history  of  Christ. 

It  is  impossible,  in  the  present  state  of  the 
inquiry,  to  name  the  author  of  this  gospel. 

AVestcott  thinks  it  circulated  mostly  about  Alex- 
andria and  Antioch,*  when  first  published. 

(i.)  Bede's  Works.  London,  1844,  vol.  10,  p.  273. 

(2.)  Annot.  in  Luc.  i.  i. 

(3)  Jones,  vol.  3,  Vindication,  p.  26. 

(4.)  Canon,  p.  68.    Note, 


GOSPEL   ACCORDING   TO   LUKE.  387 

It  may  have  been  written  at  or  near  Antioch .  In 
that  case,  the  person  to  whom  it  was  addressed, 
was  probably  none  other  than  Theophilus,  the 
writer,  who  afterward,  about  A.  D.  180,  became 
Bishop  of  Antioch. 

Basnage  thinks  Luke  was  the  first  of  the  canoni- 
cal gospels,^  and  there  are  many  reasons  for  believ- 
ing he  was  correct  in  that  opinion. 

Michaelis  did  not  consider  it  inspired  ;^  nor  does 
the  author  of  this,  or  of  either  of  the  canonical 
gospels,  lay  any  claim  to  inspiration. 

(i.)     Ann.  60,  num.  31, 
(2.)    Vol.  I,  p.  95. 


CHAPTER      XXIX. 


The  Gospel  according  to  Mark. 


Mark  is  the  shortest  of  the  four  gospels.  Its 
brevity  is  due  partly  to  the  omission  of  the  biogra- 
phy of  Christ,  which  is  contained  in  Luke  and 
Matthew. 

It  was  probably  constructed  from  the  Gospel  of 
Peter,  as  a  basis,  with  many  changes,  and  the  in- 
corporation of  new  material. 

If  the  analysis  of  Luke  be  applied  to  Mark,  the 
following  will  be  the  result : 

The  first  seven  manuscripts  are  wanting. 

MS.  No.  8,  Luke,  4.  16  to  30,  is  omitted  in  Mark  entirely,  in  place 
of  which  is  inserted  the  calling  of  the  apostles;  Mark,  1. 16  to  20. 

The  previous  account  of  the  preaching  of  John,  Mark,  1.  1  to  8,  is 
so  much  different  from  that  in  Luke,  that  it  is  plain  it  was  not  from 
the  same  manuscript. 

No.  9,  Luke,  4.  31  to  44,  is  closely  followed  in  Mark,  (1.  21  to  39.) 
There  is  just  sufficient  expansion  of  language  to  justify  the  presump- 
tion that  the  same  manuscript  was  used;  or  possibly  here,  as  well  as 
in  a  few  other  places,  the  Gospel  of  Luke  itself. 


THE    GOSPEL    ACCORDING   TO    MARK.  389 

In  point  of  correctness,  it  has  been  already- 
noticed  that  Sanday  places  this  gospel  below  Luke. 
The  same  view  is  taken  by  Schleiermacher.  Speak- 
ing of  the  synoptics,  he  says,  that  in  comparing 
Luke  with  Matthew  and  Mark  he  sees  evidence  that 
the  corresponding  narratives  in  the  latter  gospels , 
were  originally  more  hastily  taken  down,  or  were 
obscured  by  passing  through  many  hands.' 

Pursuing  the  analysis, 

MS.  No.  10,  Luke,  5.  1  to  11,  is  not  in  Mark,  though  there  is  a 
shorter  account  of  a  similar  transaction. 

No.  11,  Luke,  5. 12  to  16,  is  contained  in  Mark,  (1.  40  to  45),  but  with 
such  an  important  change  at  the  close,  as  to  draw  from  Schleier- 
macher the  following  remark: 

"By  this  alteration,  the  history  assumes  almost  an  apocryphal 
character;  and  if,  on  the  one  hand,  we  acknowledge  the  instruction 
we  receive  by  this  very  circumstance  of  Mark's  narrative,  it  is  no  less 
true,  on  the  other  hand,  that  the  comparison  is  the  more  unfavorable 
to  him,  as  his  additions  frequently  tend  to  this  sort  of  exaggeration." 
—[Essay  on  Luke,  p.  78. 

No.  12,  Luke,  5. 17  to  26,  all  but  the  first  verse,  is  found  substan- 
tially the  same  in  Mark,  2.  2  to  12. 

No.  13,  also,  Luke,  5.  27  to  39,  is  closely  followed  in  Mark,  2. 14 
to  22. 

So  also  No.  14,  Luke,  6. 1  to  11,  in  Mark,  2.  23  to  3.  5. 

In  No.  15,  Luke,  6. 12  to  7. 10,  we  first  find  a  break  in  a  manuscript; 
hitherto,  such  as  were  used  being  inserted  entire,  though  with 
alterations. 

Mark  contains  the  first  and  last  portion  of  this,  while  the  middle 
part,  containing  portions  of  the  sermon  on  the  mount,  is  omitted. 

The  circumstances  connected  with  the  choosing 
of  the  twelve,  Schleiermacher  thinks,  were  misun- 
derstood by   Mark.       ''He  had  hitherto,"  he  says, 

(i.)    Essay  on  Luke,  p.  77. 


390  FIFTH  PERIOD — A.  D.  170  TO  A.  D.  185. 

''followed  Luke.  Not  that  I  would  assert,  with 
Griesbach,  that  he  had  before  him  the  whole  of  the 
present  Gospel  of  Luke,  but  this  collection  he  most 
probably  had."^ 

After  showing  that  the  matter  was  not   properly 
understood  by  Mark,  he  says  : 

"Under  these  circumstances,  I  do  not  at  all  see  why  one  should 
take  pains,  trying  all  possible  explanations,  some  of  them  in  the 
highest  degree  improbable,  to  show  how  Jude,  the  son  of  James,  and 
Lebbeus  who  was  named  Thaddeus,  may  be  one  person/' — [p.  93. 

No.  16,  Luke,  7. 11  to  50,  not  in  Mark. 

Schleiermacher  is  perplexed  at  not  finding  the  mir- 
acle of  Nain  related  by  any  evangelist  but  Luke  ; 
especially  ''considering  the  scanty  number  of 
instances  of  restoration  to  life."  He  thinks  the 
event  was  recorded  by  some  one  who  had  heard  of 
it  at  Capernaum,  or  Jerusalem,  and  who  did  not 
wish  to  trouble  the  apostles  by  applying  to  them 
for  confirmation  of  the  account.^ 

No.  17,  Luke,  8. 1  to  21,  is,  again,  broken  up,  being  found  neither 
entire,  nor  in  the  same  order,  in  Mark.  The  most  of  it  finds  a 
parallel,  with  much  amplification,  in  Mark,  4. 1  to  25,  and  3.  31  to  35. 

Commenting  upon  the  contents   of  this   manu- 
script, Schleiermacher  says : 

"This  addition  belongs,  undoubtedly,  to  the  number  of  accumula- 
tions and  exaggerations  which  are  so  very  common  with  Mark,  both 
in  the  introductions  to  the  several  incidents  in  his  gospel,  and  in  the 
general  statements  which  he  occasionally  inserts,  to  fill  up  a  chasm. " 
—[Essay;  p.  128. 

No.  18,  Luke,  8.  22  to  56,  finds  a  close  parallel  in  Mark,  4.  36  to  5.  43. 

(i.)    Essay,  p.  91. 
(2.)    Essay,  p.  169. 


THE    GOSPEL    ACCORDING   TO    MARK.  391 

The  manuscript  was  inserted  entire;  not,  however,  without  the  usual 
amplification  in  the  different  narratives. 

No,  19,  Luke,  9. 1  to  45.  This  manuscript,  with  many  variations, 
and  the  insertion  of  much  new  matter,  may  be  traced  as  follows: 
Mark,  6.  7  to  16;  same  ch.  vv.  30  to  44;  eh.  8.  27  to  31;  same,  34  to  38; 
eh.  9,  vv.  1  to  11;  same,  17  to  29,  and  verses  31  and  32. 

.  No.  20,  Luke,  9.  46  to  50.  Paralleled  in  Mark,  9.  33  to  40,  to  which 
is  subjoined  much  not  in  Luke,  but  parallels  to  which  may  be  found 
in  Matthew. 

MSS.  Nos.  21  to  25  inclusive,  comprising  Luke,  9.  51  to  13.  9,  not  in 
Mark,  except  a  few  verses,  Mark,  3.  22  to  27,  parallel  with  part  of 
No.  25. 

Nos.  26  to  29  inclusive,  Luke,  13. 10  to  17. 19,  not  in  Mark. 

No.  30,  Luke,  17.  20  to  19.  48.  First  division,  17.  20  to  18. 14,  not  in 
Mark.  The  first  part  of  the  second  division,  Luke,  18.  15  to  43,  finds 
parallel  in  Mark  10. 13  to  3i,  and  vv.  46  to  52.  The  balance  of  the  2d 
division,  Luke,  19.  1  to  28,  has  no  parallel  in  Mark;  while,  again,  the 
third  division,  Luke,  19.  29  to  48,  will  be  found  followed  more  or  less 
closely,  in  Mark,  11. 1  to  18. 

No.  31.  Luke,  chs.  20  and  21.  Parallel,  Mark,  11.  27  to  31,  and  chs. 
12  and  13. 

No.  32.  Luke,  22.  1  to  23.  49.  Parallels,  Mark,  14.  1,  2;  same  ch. 
vv.  10  to  17;  vv.  22  to  24;  v.  26;  v.  82;  vv.  35  to  38;  vv.  43  to  49;  VV. 
53,  54,  and  61  to  72,    Also,  ch.  15,  vv.  1  to  15,  21  to  33,  and  37  to  41. 

In  all  this  we  discover  parallels,  by  no  means  complete,  to  only 
a  portion  of  No.  32,  It  is  impossible  to  believe  that  the  authors  of 
Luke  and  Mark  here  used  a  common  manuscript.  The  author  of 
Mark,  we  may  suppose,  drew  somewhat  from  manuscripts,  something 
from  tradition,  and  much  from  his  imagination. 

No.  33.  Luke,  23.  50,  to  the  end.  Whatever  parallel  to  this  there 
may  be  in  Mark,  is  in  the  last  part  of  the  gospel.  But  Mark  here  di- 
verges much  from  the  others.  The  last  twelve  verses  are  generally 
by  scholars  considered  spurious,  i 

(i.)  Canon  Farrar,  in  his  "Messages  ef  the  Books,"  (London  and  N.  Y.,  1887),  thus 
sums  up  the  evidence  against  the  authenticity  of  the  last  twelve  verses  of  Mark: 

1.  There  are  many  remarkable  peculiarities  of  style  and  expression  in  the  Greek 
text  which  are  specified,  and  which  do  not  accord  with  the  balance  of  the  gospel. 

2.  These  verses  are  wanting  in  the  Sinaitic  and  Vatican  MSS.,   and  are  omitted  in 


392  FIFTH  PERIOD A.  D.    170  tO  A.   D.  185. 

As  the  result  of  the  foregoing  analysis,  it  will  be 
seen,  that  of  the  33  manuscripts  in  Luke,  the  first 
8  are  wanting  in  Mark,  being  the  same,  except  No. 
8,  which  were  wanting  also  in  Marcion.  Of  the 
other  25,  10  are  omitted  entirely,  and  8  are  inserted 
entire,  while  the  others  are  more  or  less  broken 
and  disjointed  ;  some  of  them  so  much  so,  as  to 
lose  their  identity  completely. 

This  result,  while  it  confirms  the  theory  of 
Schleiermacher,  recognizing,  as  it  does,  the  identity 
and  completeness  of  most  of  the  manuscripts,  at 
the  same  time  would  indicate  that  the  German 
theologian  had,  in  some  instances,  carried  his  divi- 
sion too  far;  and  had  specified,  as  distinct  manu- 
scripts, some  portions  of  Luke,  which  were  founded 
upon  tradition,  and  composed  by  the  author  him- 
self. 

The  Gospel  according  to  Mark  is  supposed  to 
have  been  written  at  Rome. 

It  was  not  quoted  by  TertuUian,  in  Africa. 

At  Rome,  where  the  gospel  was  probably  com- 
posed, the  stories  in  Luke,  concerning  the  infancy 
of  Jesus,  so  manifestly  of  Eastern  original,  had 
not  yet  obtained  much  credence.  They  were 
accordingly  omitted.  In  this  respect,  the  Gospel 
of  Marcion  was,  in  that  portion  of  Christendom, 

many  ancient  copies  of  other  MSS. 

3.  Eusebius,  Jerome  and  Gregory  of  Nyssa  say  that  in  their  day  they  were  wanting 
in  almost  all  the  Greek  copies  of  the  gospels. 

4,  They  must  have  been  unknown  to  Cyril  of  Jerusalem, TertuUian  and  Cyprian,  and 
were  not  mentioned  by  Clement  of  Rome  or  Clement  of  Alexandria. 

This  passage  in  Mark  corresponds  with  a  portion  of  the  14th  chapter  of  the  Acts  of 
Pilate;  the  usual  allowance  being  made  for  interpolations,  in  copying  from  the  Acts. 


THE    GOSPEL   ACCORDING   TO    MARK.  393 

considered  the  most  reliable,  and  was  looked  upon 
as  evidence  that  the  early  biography  of  Jesus  was 
unknown. 

The  Gospel  of  Peter  is  supposed  to  have  con- 
tained the  substance  of  the  Oracles  of  Matthew ; 
and  as  the  former  was  at  the  basis  of  Mark,  and 
the  latter,  of  Matthew,  that  would  account  for 
much  of  the  similarity  between  Mark  and  Matthew, 
without  assuming  that  any  portion  of  either  was 
copied  directly  from  the  other.  Mark  has  almost 
a  complete  parallel  in  Luke  and  Matthew  taken 
together.  There  are  but  24  verses  which  have  no 
parallel  in  either  of  the  other  synoptics. 

As  to  the  order  in  which  these  gospels  were  writ- 
ten, much  has  been  said,  but  the  subject  is  in  the 
utmost  confusion  and  uncertainty. 

"That  St.  Mark  wrote  later  than  St.  Luke,"  says  Michaelis,  "I  have 
no  doubt."— [Vol.  3,  p.  96.  Note. 

Baronius,  Bellarmine  and  some  others,  think 
this  gospel  was  first  written  in  Latin.  This  is  not 
improbable,  if  it  was  composed  at  Rome,  late  in 
the  second  century. 

That  the  gospel  in  its  present  form  was  not  the 
work  of  Mark,  the  companion  of  the  apostles,  is 
the  opinion  of  Credner,^  and  several  other  evangel- 
ical writers,  among  whom  Mr.  Sanday  may  be  in- 
cluded. 

(I.)    Einleit.  Sec.  'fi. 


CHAPTER     XXX 


The  Gospel  according  to  John. 


But  little  light  can  be  thrown  upon  the  Gospel  of 
John,  by  any  comparison  with  the  manuscripts  of 
Luke. 

The  first  manuscript  to  which  any  similarity  can 
be  found,  is  No.  19 ;  the  account  of  the  feeding  of 
the  multitude,  by  a  miracle.  But  the  differences 
in  the  narratives  are  very  great.  According  to  all 
the  synoptics,  Jesus  had  retired  to  a  desert  place  ; 
in  Luke  it  is  stated  that  it  belonged  to  the  city  of 
Bethsaida.  According  to  John ,  he  had  gone  up 
into  a  mountain.  According  to  this  historian,  it 
was  on  the  eve  of  a  Jewish  passover.  This  the  syn- 
optics say  nothing  about ;  nor  do  they  connect  Jesus 
with  any  passover,  except  the  one  at  which  he 
suffered.  According  to  Mark  and  Matthew,  who 
continue  the  narrative,  Jesus  sent  away  the  multi- 
tudes, and  retired  into  a  mountain  to  pray; 
according    to   John,   he   departed    into    a    moun- 


THE   GOSPEL  ACCORDING   TO   JOHN.  395 

tain,  (though  he  was  already  in  a  mountain),  to 
avoid  the  multitude  who  wished  to  take  him  by 
force,  and  make  him  a  king.  It  will  be  remem- 
bered that  this  manuscript  could  not  be  fully 
identified  in  Mark.  These  were  probably  different 
versions  of  a  common  tradition. 

The  essential  features  of  the  tradition  were,  that 
a  multitude  consisting  of  5000  men,  besides  the 
women  and  children,  had  been  fed  by  Christ,  upon 
^Ye  loaves  and  two  fishes. 

The  next  parallel  is  No.  30.  Of  the  contents  of 
this  long  manuscript,  there  is  but  the  circumstance 
of  Jesus  riding  on  a  colt,  the  foal  of  an  ass, 
which  is  briefly  noticed,  as  the  fulfillment  of  a 
prophecy.  This  manuscript,  also,  could  not  be 
recognized  distinctly  in  Mark,  and  there  is  no 
reason  to  believe  it  was  used  in  John. 

No.  32.  Luke  22.  1  to  23.  49.  Portions  of  this 
MS.  have  partial  parallels,  in  John,  13.  1  to  30; 
vv.  36  to  38 ;  ch.  18,  vv.  1  to  18  ;  24  to  28 ;  33  to 
40  ;  ch.  19,  vv.  15  to  25  ;  28  to  30. 

No.  33.     Luke,  23.  50,  to  the  end. 

The  first  part  of  this  manuscript,  narrating  the 
begging  of  the  body  of  Jesus,  and  his  burial,  by 
Joseph  of  Arimathea,  has  a  closer  parallel  in  John 
than  any  of  the  previous  ones ;  (John,  19.  38  to 
42.)  The  balance  of  it,  however,  after  the  coming 
of  Mary  Magdalene  to  the  sepulcher,  cannot  be 
recognized. 

Thus,  it  will  be  seen,  that  not  a   single   manu- 


396  FIFTH    PERIOD A.  D.  170  TO  A  D.  185. 

script  in  Luke  can  be  completely  traced  in  Jolin. 
In  some  instances ,  the  writer  may  have  used  Luke 
or  Mark. 

The  inference  is,  that  Luke  and  John  were  not 
composed  from  common  sources. 

The  same  result  will  follow,  upon  comparing 
John  with  Mark  and  Matthew. 

The  Gospel  of  John  stands  alone.  It  has  every 
mark  of  being  an  original  gospel,  while  the  sjmop- 
tics  are  compilations  made,  for  the  most  part  for 
the  purpose  of  preserving  the  early  traditions  of 
the  disciples,  concerning  the  life  and  teachings,  the 
sufferings,  the  death  and  the  resurrection  of  Jesus. 

The  Gospel  of  John  is  a  theological  document, 
written  for  theological  purposes. 

The  first  express  testimony  to  the  existence  of 
this  gospel,  is  that  of  Theophilus,  Bishop  of  Anti- 
och,  A.  D.  180,  who  speaks  of  it  thus  : 

"And  hence  the  holy  writings  teach  us,  and  all  the  spirit-bearing 
(inspired)  men,  one  of  whom,  John,  says,  'In  the  beginning  was  the 
Word,  and  the  Word  was  with  God,'"  etc.— [Ad  Autolycum,  2.  22. 

Here  John  is  not  spoken  of  as  an  apostle,  but  as 
a  spirit-bearing,  or  inspired  man.  Such  the  writer 
may  have  considered  John  the  Presbyter,  of  the 
second  century,  who  is  by  many  thought  to  be  the 
author  of  the  gospel. 

The  internal  character  of  this  gospel,  is  quite  in- 
consistent with  the  theory  of  its  having  been  writ- 
ten by  the  unlettered  fisherman,  the  son  of  Zebe- 
dee.     It  is  hardly  possible  that  such  a  person  could 


THE   GOSPEL   ACCORDING   TO   JOHN.  397 

have  become  the  educated  and  philosophical  theo- 
logian, whose  pen  is  to  be  traced  in  the  Gospel  of 
John. 

It  is  written  in  purer,  and  less  Hebraistic  Greek, 
than  the  other  gospels,  and  its  style  i&  elegant  and 
graceful. 

John  the  apostle,  son  of  Zebedee,  was  a  Jew. 
But  the  author  of  the  Gospel  of  John,  refers  to  the 
Jews  in  the  third  person.  He  speaks  of  the  feasts 
"of  the  Jews,"  ''the  passover  of  the  Jews,"  "the 
manner  of  the  purifying  of  the  Jews,"  etc.  The 
law  of  Moses  is  spoken  of  as  ''your  law,"  and 
"their  law."  Furthermore,  the  Jews  are  denounced 
as  the  children  of  the  devil. 

The  fact  that  in  this  gospel,  the  full  and  absolute 
divinity  of  Christ  is  first  distinctly  taught,  is  evi- 
dence, also,  that  it  was  not  written  by  a  Jew.  The 
divinity  of  Jesus  was  not  a  doctrine  of  the  Jewish 
Christians.  It  originated  with  Gentiles,  formerly 
idolaters.  To  the  Jew,  it  meant  polytheism.  The 
early  Jewish  Christians  held  Christ  to  be  a  man 
only. 

There  are  also  many  errors  in  reference  to  the 
geography  of  the  country.  The  author  speaks  of 
iEnon,  near  to  Salim,  in  Judea  ;  also  of  Bethany, 
beyond  Jordan,  and  of  "a  city  of  Samaria,  called 
Sychar. ' '  If  there  were  any  such  places,  they  were 
strangely  unknown  to  other  writers.  The  learned 
Dr.  Bretschneider  points  out  such  mistakes  and 
errors  of  the  geography,  chronology,  history  and- 
statistics  of  Judea,  as  no  person  who  had   ever  re- 


398  FIFTH    PERIOD A.  D.    170  TO  A.  D.   185. 

sided  in  that  country,  or  had  been  by  birth  a  Jew, 
could  possibly  have  committed. 

Even  the  birthplace  of  John  himself,  Bethsaida, 
or  Julias,  is  assigned  to  Galilee,  when  it  was  situ- 
ated in  another  country.  This  mistake  alone,  is 
fatal  to  the  authority  of  the  gospel.  This  is  con- 
ceded by  Hug,'  provided  it  cannot  be  explained. 
An  attempt  has  been  made  to  explain  it  by  showing 
that  it  was  the  custom  of  the  people  to  speak  of  the 
Gaulonite  country  as  Galilee.  Josephus  is  cited, 
as  calling  Judas,  the  Galilean,  a  Gaulonite.  Jo- 
sephus four  times  refers  to  Judas  as  a  Galilean.'' 
The  only  place  where  he  is  spoken  of  otherwise, ^  is 
manifestly  a  mistake  on  the  part  of  some  tran- 
scriber, and  arose  from  the  fact,  that  there  were 
two  cities  by  the  name  of  Gamala,  one  in  Gauloni- 
tis,  the  other  in  Galilee.  No  doubt  the  passage  in 
Josephus,  ''a  Gaulonite,  of  a  city  whose  name  was 
Gamala, "  should  read,  "a,  Galilean,  of  a  city  whose 
name  was  Gamala."  It  would  then  correspond 
with  the  other  passages  in  Josephus,  and  with  the 
Acts  of  the  Apostles,  [5.  37]  ;  in  all  of  which  he 
was  called  Judas  of  Galilee. 

Galilee  was  a  well  known  district  of  country, 
with  well  defined  boundaries  ;  and  it  is  absurd  to 
suppose  that  another  country,  entirely  disconnected 
with  it,  was  called  Galilee,  without  further  evi- 
dence than  this  passage  of  Josephus. 

(i.)    Introduction  to  N.  T.  p.  24. 

(2)  Antiquities,  bk.  18  i.  6;  bk.  20,  5.  2;  Jewish  War,  bk.  2,  8.  i  and  bk.  2,  17. 
8. 

(3)  Antiquities,  bk.  18,  i.  i. 


THE   GOSPEL   ACCORDING    TO    JOHN.  399 

The  conclusion  is,  that  the  author  of  the  Gospel 
of  John,  was  ignorant  of  the  birthplace  of  John 
the  apostle. 

This  gospel  differs  from  all  three  of  the  synop- 
tics, in  relating  several  events  which  occurred  when 
John  the  apostle  was  not  present ;  while,  strangely 
enough,  other  transactions  in  which,  according  to 
the  synoptics,  the  apostle  John  was  present,  are 
not  related  in  the  Gospel  of  John  at  all ;  particu- 
larly the  transfiguration,  which,  according  to  all 
the  synoptics,  took  place  in  the  presence  of  Peter, 
James  and  John. 

That  John  had  neglected  to  testify,  where  his 
testimony  would  naturally  be  expected,  was  noticed, 
very  anciently,  by  Faustus,  the  Manichsean,  in  his 
controversy  with  Augustine.  Speaking  of  the  pas- 
sage, ''Think  not  that  I  am  come,"  etc.  (Matt.  5. 
17),  he  says  : 

"Who  testifies  that  Jesus  said  this?  Matthew.  Where  did  he  say 
it?  On  the  mountain.  Who  were  present?  Peter,  Andrew,  James 
and  John.  Others,  but  not  Matthew  himself.  He  had  not  as  yet 
chosen  Matthew.  But  one  of  these  four,  John,  wrote  a  gospel.  Well, 
then,  he  relates  this  somewhere  ?  No,  not  at  all.  How  is  it,  then, 
that  John,  who  was  on  the  mountain,  does  not  testify  ?  And  that 
this  was  written  by  Matthew,  who  became  a  follower  of  Jesus  some 
time  after  he  descended  from  the  mountain  ?  It  is  therefore  very 
doubtful  whether  Jesus  said  this;  because  a  proper  witness  is  silent, 
while  an  improper  witness  testifies."— [Augustinus  contra  Faustum, 
lib.  17,  ch.  1. 

The  writer  of  this  gospel  quotes  the  Old  Testa- 
ment prophecies,  almost  as  loosely,  and  with  as 
little  regard  to  their  applicability,  as  the  author 
of  Matthew.     Psalms,   41.    9,   quoted  in  John  13. 


400         FIFTH   PERIOD A.  D.  170  TO  A.  D.  185. 

18,  did  not  refer  to  Christ,  nor  to  Judas.     So  of 
John  17.  12. 

So  strong  is  the  evidence  of  a  late  date  to  this 
gospel,  that  its  apostolic  origin  is  being  abandoned 
by  the  ablest  evangelical  writers.  Westcott  says^ 
* 'The  earliest  account  of  the  origin  of  the  gospel,, 
is  already  legendary."  ' 

Dr.  Davidson,  author  of  the  article  on  the  canon 
in  the  new  edition  of  the  Encyclopedia  Britan- 
nica,  says,  its  Johannine  authorship  must  be 
abandoned,  and  its  existence  prior  to  A.  D.  140, 
cannot  be  maintained.^  Both  Irenseus  and  Jerome 
assert  that  John  wrote  against  Cerinthus.  Cerin- 
thus  flourished  about  A.  D.  145. 

Again,  there  is  evidence  that  in  the  construc- 
tion of  this  gospel,  as  in  that  of  Matthew,  the 
author  had  in  view  the  building  up  of  the  Roman 
hierarchy,  the  foundations  of  which  were  then 
(about  A.  D.  177 — 8,)  being  laid.  In  the  21st 
chapter  is  a  detailed  account  of  an  appearance  of 
Jesus,  after  his  resurrection,  to  seven  of  his  disci- 
ples, at  the  Sea  of  Tiberias,  something  not  heard 
of  in  the  synoptic  gospels,  and  which  bears  the 
impress  of  an  original  narrative,  suggested  by 
scenes  in  Christ's  ministry.  After  they  had 
dined,  Jesus  is  made  to  say  to  Peter,  "Feed  my 
sheep;"  an  injunction  which  was  afterward  re- 
peated. 

In  Matthew  only,    is   Peter   made   the   rock   on 

(i.)    Introduction,  p.  255. 

(2.)    Davidson  on  the  Canon,  p.  99.    In  his  Int.  to  N.  T.,  the  limit  is  150. 


THE   GOSPEL  ACCORDING   TO   JOHN.  401 

which  the  Church  was  to  be  built,  and  in  John 
only,  is  he  enjoined  to  feed  the  sheep  of  Christ. 
There  is  reason  to  believe  that  both  gospels  were 
written  in  the  interest  of  the  supremacy  of  the 
Church  of  Rome. 


CHAPTER    XXXI. 


The  Gospel  according  to  Matthew. 


The  Gospel  of  Matthew  presents  at  once  phenom- 
ena of  the  most  varied  and  inexplicable  character. 
While  many  of  its  narratives  and  of  its  records 
of  the  sayings  of  Christ,  from  their  brevity  and 
simplicity,  are  recognized  as  among  the  oldest  tra- 
ditions, and  as  having  been  taken  from  near  the 
fountain  head,  the  gospel  itself  bears,  in  other 
places,  internal  evidence  of  a  comparatively  late 
oriq;in. 

The  persistent  statements  of  Jerome,  supported 
by  Epiphanius,  that  the  Gospel  of  the  Hebrews  was 
the  Hebrew  form  of  the  Gospel  of  Matthew,  state- 
ments not  at  all  borne  out  by  the  fragments  of  the 
Gospel  of  the  Hebrews,  which  they  have  given, 
still  further  complicate  a  question,  in  other  respects 
sufficiently  difficult. 

Many  writers,  not  willing  to  discard  altogether 


THE   GOSPEL   ACCORDING   TO    MATTHEW.  403 

the  assertions  of  Jerome  and  Epiphanius,  have 
supposed  our  Matthew  to  be  a  translation  from  a 
more  correct  version  of  the  Hebrew  gospel ,  than 
that  quoted  by  those  fathers  ;  and  that  the  differ- 
ences between  those  quotations  and  the  Greek 
Matthew,  are  to  be  accounted  for,  partly  by  the 
difference  in  the  Hebrew  versions,  and  partly  by 
the  freedom  of  translation.  Among  these.  Bishop 
Marsh  is  one  of  the  most  eminent. 

Others,  giving  but  little  credit  to  these  fathers, 
whom  in  other  matters,  they  have  found  so  unre- 
liable, and  resting  the  case  upon  internal  evidence, 
have  pronounced  the  Gospel  of  Matthew  an  ori- 
ginal Greek  production.  This  view  is  strongly 
maintained  by  Jones  and  other  modern  critics. 

THE  MANUSCRIPTS  OF  LUKE  COMPARED  WITH  ; 
MATTHEW. 

There  is  a  partial  parallel,  in  the  third  chapter  of  Matthew,  to  the 
first  part  of  manuscript  No,  7;  [Luke  3, 1  to  22.]  Omitting  the  gen- 
ealogies, which  are  entirely  different,  the  parallel  is  resumed,  and 
more  closely  followed,  in  the  history  of  the  temptation;  [Luke,  4.  1  to 
13;  Matthew,  4.  1  to  11.] 

MS.  No.  8,  Luke,  4. 16  to  30,  has  no  parallel  in  Matthew. 

No.  9,  Luke,  4.  31  to  44,  which  had  a  complete  parallel  in  Mark,  finds 
only  a  partial  parallel  in  Matthew,  commencing  with  verse  38,  of 
Luke,  [Matt.  8.  14],  and  giving  an  account  of  the  healing  of  Simon's 
wife's  mother,  and  other  sick  people. 

We  early  find  evidence  of  that  tendency  to  ampli- 
fication and  exaggeration  which  is  characteristic  of 
the  author  of  this  gospel.  Although,  in  accord- 
ance with  the  accounts  in  the  other  synoptics,  he 
states,  in  verse  16,  that  "when  the  even  was  come, 
they  brought  unto  him  many  that   were   possessed 


404         FIFTH    PERIOD A.  D.   170  TO  A.  D.    185. 

of  devils,  and  he  cast  out  the  spirits  with  his  word, 
and  healed  all  that  were  sick  ;"  adding,  according 
to  his  custom,  a  reference  to  the  fulfillment  of 
prophecy  ;  and  though  he  had  also  stated,  in  ch.  4, 
V.  23,  that  Jesus  went  about  all  Galilee,  teaching, 
etc.,  and  healing  all  manner  of  sickness,  and  all 
manner  of  disease,  among  the  people;  he  there 
adds,  after  the  narrative  has  been  closed  by  the 
other  historians,  the  following  ; 

V.  24.  "And  his  fame  went  throughout  all  Syria,  and  they  brought 
unto  him  all  sick  people  that  were  taken  with  divers  diseases  and 
torments,  and  those  who  were  possessed  with  devils,  and  those  who 
were  lunatic,  and  those  who  had  the  palsy;  and  he  healed  them." 

MS.  No.  10,  Luke,  5. 1  to  11,  cannot  be  traced  in  Matthew,  though 
there  is  a  shorter  account  of  the  calling  of  the  four  disciples,  corres- 
ponding to  that  in  Mark. 

No.  11.  Luke,  5.  12  to  16.  The  parallel  account  in  Matthew  is 
shorter  than  in  Luke  or  Mark.  This  is  one  of  the  places  which  indi-i 
cate  Matthew  as  containing  the  earlier  narrative.  The  account  of  this 
miracle,  as  related  in  the  Acts  of  Pilate,  is  shorter  than  either  of  these. 

No.  12.  Luke,  5. 17  to  26.    Parallel,  Matthew,  9. 1  to  8. 

No.  13.  Luke,  5.  27  to  39.  See  Matthew,  9.  9  to  17,  which  has  a  close 
resemblance. 

So  also  No.  14,  Luke,  6. 1  to  11;  Matthew,  12. 1  to  13. 

No.  15.  Luke,  6. 12  to  7. 10.  The  last  ten  verses  of  this  manuscript, 
describing  the  healing  of  the  centurion's  servant,  are  paralleled  in 
Matthew,  8.  5  to  13.  The  other  portion,  which  commences  with  the 
choosing  of  the  twelve,  and  consists,  principally,  of  sayings  of  Jesus, 
can  hardly  be  considered  paralleled  by  the  sermon  on  the  mount, 
which  is  much  more  extensive. 

No.  16.  Luke,  7. 11  to  50,  which  has  no  parallel  in  Mark,  has  a  partial 
parallel  in  Matthew.    See  Luke,  7.  18  to  35,  and  Matthew,  11.  2  to  19. 

No.  17.  Luke,  8. 1  to  21.  See  Matthew,  13.  1  to  25,  and  12.  46  to  50, 
where  the  parallel  is  nearly  complete. 

No.  18.  Luke,  8. 22  to  56.  Parallel,  Matt.  8. 18;  vv.  23  to  34;  ch.  9, 18  to 
25. 


THE    GOSPEL   ACCORDING   TO    MATTHEW.  405 

19.  Luke,  9. 1  to  45.    Matt.  10. 1  to  15;  14. 1,  2;  vv.  13  to  21;  ch.  16 

13  to  16,  20;  vv.  21  to  28,  and  ch.  17, 1  to  23.    This  manuscript,  if  used 
at  all,  is  completely  broken  up. 

20.  Luke,  9.  46  to  50;  Matthew,  18. 1  to  6. 

21.  Luke,  9.  51  to  10.  24.    Partial  parallel  in  Matt.  8. 19  to  22. 

MSS.  22,  23  and  24,  Luke,  10.  25  to  11.  13.    No  parallel  in  Matthew. 

No.  25.  Luke,  11. 14  to  13.  9.  Partial  parallel,  Matthew  12.  22  to  30 
and  vv.  38  to  45. 

26  to  29.  Luke,  13.  10  to  17. 19.    No  parallel. 

No.  30.  Luke,  17.  20,  to  19.  48.  The  first  division,  17.  20  to  18. 14,  has 
no  parallel.  First  part  of  second  division,  18. 15  to  30,  has  as  parallel. 
Matt.  19.  13  to  30.  Luke,  18.  31  to  43,  has  Matt.  20.  17  to  19,  and  20.  29 
to  34.  Luke,  19.  29  to  38,  has  Matthew,  21. 1  to  9,  and  Luke,  19.  45,  46, 
has  Matt.  21. 12, 13.  These  partial  parallels  do  not,  however,  identify 
the  manuscript. 

No.  31.  Luke,  chs.  20  and  21.  Partial  parallels.  Matt.  21.  23  to  27; 
33  to  45;  ch.  22,  vv.  15,  32;  vv.  41  to  46;  ch.  23,  vv.  5  to  7;  v.  14;  and  ch. 
24,  vv.  1  to  44;  following  which,  are  lengthy  sayings  of  Christ,  found 
in  Matthew  alone. 

No.  32.  Luke,  22. 1  to  23.  49.  Matt.  26.  3  to  5;  14  to  25.  The  parallel 
considerably  broken.    Matt.  27. 1,  2;  11  to  56. 

No.  33.  Luke,  23.  50,  to  the  end.  Some  partial  parallels,  in  Matt.  27. 
57,  to  the  end. 

Recapitulation, — Five  of  the  manuscripts  are 
complete  in  Matthew,  though  with  the  customary 
changes  and  accumulations.  Some  dozen  of  the 
others  have  parallels  more  or  less  extensive.  There 
is  indicated  a  common  use  of  manuscripts,  though 
not  to  so  great  an  extent  as  by  the  authors  of  Luke 
and  Mark. 

We  will  now  proceed  to  consider  some  of  the 
indications  of  a  late  date  for  the  construction  of 
the  Gospel  of  Matthew. 

1.  That  Matthew  was  written  for  theological 
purposes,  and  for  the  use  of  the  church,  after  it 


406  FIFTH  PERIOD A.  D.   170  TO  A.  D.  185. 

had  become  pretty  well  established,  is  shown  by 
the  frequent  reference  to  the  prophecies,  and  the 
manifest  anxiety  to  show  that  the  events  related, 
were  in  fulfillment  of  the  predictions  referred  to. 
True,  the  author  is  quite  uniformly  unfortunate, 
in  his  selection  of  prophecies,  scarcely  one  of  which 
has  any  reference  to  the  subject  matter  to  which  it 
is  applied.'  But  the  object  of  the  writer  is  never- 
theless apparent. 

2.  The  comparatively  late  composition  of  this 
work  may  be  inferred  from  the  many  additions  of 
incidents  of  a  striking  and  marvelous  character, 
not  contained  in  the  other  gospels.  Notably 
among  these,  are  the  earthquakes  at  the  crucifixion 
and  the  resurrection,  both  of  which  were  known 
to  this  historian  only.  Also,  the  opening  of  the 
graves,  and  the  rising  of  the  saints. 

Schleiermacher,  in  comparing  Luke  with  Mark 
and  Matthew,  sees  evidence  that  the  corresponding- 
narratives  in  the  latter  gospels,  were  originally 
more  hastily  taken  down,  or  were  obscured  by  pass- 
ing through  a  great  number  of  hands.  ^ 

Speaking  of  the  account  of  casting  out  the  devils, 
(Matt,  8.  28  to  33),  he  says  : 

"The  alteration  made  here,  by  introducing  two  demoniacs,  in  itself 
improbable,  as  it  is  not  usual  for  madmen  to  contract  a  close  friend- 
ship and  intimacy  with  each  other,  might,  indeed,  admit  of  a  different 
explanation,  as  other  instances  of  a  similar  duplication  are  found  in 
Matthew."— [Essay,  p.  137. 

(i.)  For  some  instances,  see  the  comparisons  between  Matthew  and  the  Infancy 
gospels. 

(2.)    Essay  on  Luke,  p.  77. 


THE    GOSPEL    ACCORDING    TO    MATTHEW.  407 

In  regard  to  the  feeding  of  the  multitudes,  not- 
Avithstanding  the  statement  in  Matthew  16,  Schlei- 
ermacher  thinks  there  was  but  one  feeding,  and 
that  Matthew  was  misled,  by  having  two  different 
accounts  of  the  same  transaction/ 

Speaking  of  Matt.  16.  13  to  28,  he  says  : 

"No  one  will  readily  believe,  that  Christ,  in  the  same  breath,  as  it 
were,  would  deliver  to  Peter  the  key  of  the  kingdom  of  heaven,  and 
then  call  him  a  Satan,  who  did  not  favor  the  things  which  be  of 
God."— [Page  153. 

He  thinks  the  manner  in  which  Matthew  repre- 
sents the  transfiguration,  shows  that  the  account 
had  passed  through  several  hands. 

"In  this  narrative,"  he  says,  "one  perceives  the  exclusive  direction 
of  the  reporter's  imagination  toward  the  marvelous.  On  this  account, 
the  assertion  that  the  two  figures  were  Moses  and  Elias,  appears  far 
more  confident  than  in  Luke,  in  whose  narrative  every  attentive 
reader  easily  sees  that  it  is  founded  merely  on  the  expression  of  Peter, 
in  a  state  between  sleeping  and  waking." — [Page  156. 

"In  the  same  way,  we  may  remark,  likewise,  in  the  healing  of  the 
epileptic  in  Matthew,  a  distortion  into  extravagance."— [Essay,  p.  157. 

After  commenting  at  length  upon  the  circum- 
stance, he  says  : 

"Matthew,  therefore,  either  has  had  a  less  authentic  reporter  here, 
or  perhaps  only  obscured  the  state  of  the  case,  by  his  habit  of  annex- 
ing analogous  matter." — [Ibid.  p.  159. 

In  the  account  in  Matthew,  corresponding  to 
Luke  9.  46  to  50,  Schleiermacher  thinks  much  is 
annexed  which  was  not  spoken  on  the  occasion.^ 

(1.)    Essay  on  Luke,  p.  144. 
(2.)    Essay,  p.  162. 


408  FIFTH  PERIOD A.  D.    170  tO  A.   D.   185. 

He  comments  on  the  incoherence  in  the  narra- 
tives of  Matthew.' 

Referring  to  the  duplication  of  the  blind  men  at 
Jericho,  he  says,  Matthew  ''had  before  done  some- 
thing of  the  same  sort,  in  the  case  of  the  demoniac 
at  Gadara."  How  the  mistake  happened,  he  does 
not  undertake  to  determine.^ 

Speaking  of  Matt.  21.  1  to  17,  he  says  : 

"As  to  what  is  said  in  Matthew,  somewhat  strangely  indeed,  of  two 
animals,  I  can  only  explain  it  by  the  attempt  to  make  the  application 
of  the  fact  to  the  passage  in  Zechariah,  as  close  as  possible.  Any  other 
explanation  appears  to  be  lost  labor.  For  if  Matthew  is  to  be  reconciled 
with  the  rest,  it  must  have  been  properly  the  polos  which  Christ  be- 
spoke for  himself;  but  when  the  polos  is  able  to  bear  the  weight  of  a 
man,  though  it  has  never  been  ridden,  the  she  ass  no  longer  runs  by 
its  side,  but  has  long  left  it  to  itself." — [Essay  on  Luke,  p.  258. 

He  thinks  the  rending  of  the  vail  poetical.  So, 
also,  the  opening  of  the  graves,  and  the  rising  of 
the  saints  from  the  dead,  as  related  by  Matthew.^ 

3.  One  circumstance  indicating  a  late  date  for 
this  gospel,  is  the  passage,  Matt.  23.  35 : 


"That  upon  you  may  come  all  the  righteous  blood  shed  upon  the 
earth,  from  the  blood  of  righteous  Abel,  unto  the  blood  of  Zacharias, 
son  of  Barachias,  whom  ye  slew,  between  the  temple  and  the  altar." 

In  Luke,  this  is  quoted  from  an  apocryphal  book, 
called  the ''Wisdom  of  God;"  and  is  applied  to 
Zacharias  who  perished  between  the  altar  and  the 
temple."     (Luke,  11.  49  to  51.) 

The   passage   was   not   in   Marcion.      In   Luke, 

(i.)    Essay  on  Luke,  pp.  190  to  199. 
(2.)    Ibid.  p.  249. 
(3.)    Ibid.  p.  30s. 


THE    GOSPEL    ACCORDING    TO    MATTHEW.        409 

though  the  place  of  the  death  of  Zachariah  is  not 
described  with  entire  correctness,  the  reference 
is  in  all  probability  to  Zechariah,  the  son  of 
Jehoida.  [See  2d  Chron.  24.  20,  21.]  But  this 
was  ending,  a  long  way  back,  the  list  of  prophets 
whose  blood  had  been  shed  unjustly.  The  author 
of  Matthew,  wishing  to  bring  it  down  to  a  later 
date,  adds,  ''son  of  Barachias. "  This  changes  the 
personage  at  once,  and  brings  the  scene  down  to  a 
date  subsequent  to  the  time  of  Christ.  Zacharias, 
son  of  Barouchos,  was  massacred  by  the  zealots, 
inside  the  temple,  shortly  before  the  siege  of  Jeru- 
salem ;  about  A.  D.  69.^  [See  Appendix,  Note  II.] 

It  is  evident  that  this  portion  of  the  Gospel  of 
Matthew  was  written,  not  only  after  the  destruction 
of  Jerusalem,  but  a  long  time  after.  It  will  be  no- 
ticed that  these  words  are  not  here,  as  in  Luke, 
quoted  from  the  Wisdom  of  God.  They  are  put 
into  the  mouth  of  Jesus  himself,  who  is  made  to 
allude  to  an  event  as  in  the  past,  which  took  place 
more  than  thirty  years  after.  No  one,  writing  im- 
mediately after  the  destruction  of  Jerusalem ,  could 
have  made  such  a  mistake.  But  a  writer  living 
more  than  a  hundred  years  afterward,  might  do  so. 
Suppose,  a  thousand  years  hence,  a  history  should 
be  under  examination,  which  should  represent  An- 
drew Jackson  as  speaking  of  something  as  then 
past,  which  had  occurred  near  our  own  time  ;  say 
the  death  of  Senator  Chandler.  Would  not  that  be 
evidence  that  the  history  was  written,  not  only  after 
the  death  of  Chandler,  but  a  long  time  after? 

(i.)    Josephus,  Jewish  War,  bk.  4,  ch.  5,  4. 


410  FIFTH  PERIOD — A.  D.   170  TO  A.  D.  185. 

4.  In  Matt.  27.  8,  after  stating  that  the  chief 
priests  took  the  silver  pieces  which  Judas  had  thrown 
away,  and  bought  with  them  the  potter's  field,  to 
bury  strangers  in,  it  is  added, 

"Wherefore,  that  field  was  called  the  field  of  blood,  unto  this  day." 

The  phrase,  "unto  this  day,"  implies  a  very  long 
time  between  the  transaction  and  the  time  of  relat- 
ing it. 

So  again,  Matt.  28.  15.  In  relating  the  bribing 
of  the  soldiers  by  the  chief  priests,  there  is  the 
following : 

"So  they  took  the  money,  and  did  as  they  were  taught,  and  this 
saying  is  commonly  reported  among  the  Jews,  until  this  day." 

5.  Evidence  of  the  late  construction  of  Matthew, 
is  to  be  found  in  the  attempt,  in  the  16th  chapter, 
to  specially  connect  Peter  with  the  foundation  of 
the  Christian  church.  The  narrative  of  the  con- 
versation between  Jesus  and  Peter,  as  given  in 
Luke  and  Mark,  contains  nothing  of  the  kind. 

That  this  was  a  later  interpolation  in  the  gospel 
history,  made  in  the  interest  of  the  Roman  Catholic 
hierarchy,  then  being  established,  will  become 
m.ore  manifest  by  comparing  the  accounts  in  the 
synoptic  gospels,  as  follows  : 


Luke,  ch.  9. 

18.  His  disciples 
were  with  him;  and 
he  asked  them,  say- 
ing: Whom  say  the 
people  that  I  am  ? 

19.  They  answering 
said,  John  the  J3ap- 


Mark,  ch.  8. 

27.  And  by  the  way, 
he  asked  his  disci- 
ples, saying  unto 
them:  Whom  do 
men  say  that  I  am  ? 

28.  And  they  an- 
swered,    John     the 


Matthew,  ch.  16. 

13.  He  asked  his  dis- 
ciples, saying:  Whom 
do  men  say  that  I, 
the  Son  of  Man,  am  ? 

14.  And  they  said, 
Some  (say)  John  the 
Baptist;  some,  Elias; 


THE    GOSPEL    ACCORDING   TO    MATTHEW.       411 


Luke,  ch.  9. 

tist;  but  some  (say), 
Elias ;  and  others  (say) 
that  one  of  the  old 
prophets  is  risen 
again. 

20.  He  said  unto 
them,  But  whom  say 
ye  that  I  am  ?  Peter 
answering,  said,  The 

Christ  of  God. 


21.  And  he  straitly 
charged  them,  and 
commanded  (them), 
to  tell  no  man  that 
thing. 


Mark,  ch.  8, 

Baptist;  but  some 
(say),  Elias;  and  oth- 
ers, one  of  the  proph- 
ets. 

29.  And  he  saith 
unto  them,  But  whom 
say  ye  that  I  am  ? 
And  Peter  answereth 
and  saith  unto  him. 

Thou  art  the  Christ. 


30.  And  he  charged 
them.that  they  should 
tell  no  man  of  him. 


Matthew,  ch.  16. 

and  others,  Jeremias, 
or  one  of  the  proph- 
ets. 

15.  He  saith  unto 
them.  But  whom  say 
ye  that  I  am  ? 

16.  And  Simon  Pe- 
ter answered  and 
said.  Thou  art  the 
Christ,  the  Son  of  the 
living  God. 

17.  And  Jesus  an- 
swered and  said  unto 
him.  Blessed  art  thou, 
Simon  Bar-jona;  for 
flesh  and  blood  hath 
not  revealed  (it)  unto 
thee,  but  my  Father 
who  is  in  heaven. 

18.  And  I  say  also 
unto  thee,  that  thou 
art  Peter,  and  upon 
this  rock  I  will  build 
my  church;  and  the 
gates  of  hell  shall  not 
prevail  against  it. 

19.  And  I  will  give 
unto  thee  the  keys  of 
the  kingdom  of  heav- 
en; and  whatsoever 
thou  Shalt  bind  on 
earth,  shall  be  bound 
in  heaven;  and  what- 
soever thou  Shalt 
loose  on  earth,  shall 
be  loosed  in  heaven. 

20.  Then  charged 
he  his  disciples,  that 
they  should  tell  no 
man,  that  he  was  Je- 
sus the  Christ. 


From  the  closeness  of  the  parallel  it  is  obvious, 
that  the  account  was  taken  from  a  common  manu- 
script, or  from  a  common  tradition. 

The  saying  of  Christ  to  Peter, ''Blessed  art  thou,'' 
etc.,  if  it  had  ever  been  uttered,  was  too  important 


412  FIFTH   PERIOD — A.  D.  170  TO  A  D.  185. 

to  be  omitted  by  the  other  historians.  It  is  a  man- 
ifest interpolation,  made  to  give  gospel  sanction  to 
the  hierarchy  said  to  have  been  estabhshed  by 
Peter. 

About  this  time,  A.  D.  180  to  190,  a  violent  dis- 
pute had  arisen,  concerning  the  celebration  of 
Easter.  The  church  at  Rome  was  endeavoring  to 
control  the  question,  and  to  make  it  the  occasion 
for  the  establishment  of  a  supreme  power.  The 
Asiatic  churches  had  rebelled  against  its  preten- 
sions. It  was  very  important  to  conciliate  them. 
Let  us  suppose  that  at  this  juncture  this  gospel  had 
appeared  at  Alexandria,  whose  bishop  supported 
Rome.  It  would  at  once  be  adopted  in  the 
churches  of  Africa,  Gaul  and  Italy,  all  of  which 
were  favorable  to  the  papal  claims.  It  would  then 
be  circulated  in  Asia  Minor,  among  the  churches 
imbued  with  Jewish  traditions,  and  among  whom 
the  name  of  Peter  was  all  powerful,  and  would 
have  an  immense  influence  in  favor  of  consolida- 
tion. 

The  epistle  of  Clement  of  Rome  to  James,  was, 
it  is  to  be  presumed,  already  in  circulation.  In 
that  it  was  stated  that  Peter  had,  at  Rome,  given 
to  Clement,  in  the  presence  of  the  congregation, 
the  keys  of  the  Kingdom,  and  had  used  almost  the 
very  words  here  attributed  to  Jesus.  Peter  had 
said  of  Clement,  to  the  church, 

Wherefore,  I  communicate  to  him  the  power  of  binding  and  loos- 
ing, so  that  with  respect  to  everything  which  he  shall  ordain  in  the 
earth,  it  shall  be  decreed  in  the  heavens.  lie  shall  bind  what  ought 
to  be  bound,  and  loose  what  ought  to  be  loosed,  as  knowing  the  rule 
of  the  church. 


THE   GOSPEL   ACCORDING   TO   MATTHEW.  413 

It  only  needed  a  gospel ,  showing  that  Christ  had 
conferred  this  power  upon  Peter,  and  the  chain  of 
title  of  the  Roman  pontiff  was  complete. 

When,  where  and  by  whom  written. — No  writer 
of  the  first  centuries  ever  assigned  a  date  to  the 
Gospel  of  Matthew,  except  Irenseus,  whose  testi- 
mony is  generally  discarded.  He  states  that  it  was 
written  for  the  Jews  while  Peter  and  Paul  were 
founding  the  church  at  Rome.' 

"If,"  says  Bishop  Marsh,  "the  arguments  in  favor  of  a  late  date  for 
the  composition  of  St.  Matthew's  Gospel,  be  compared  with  those  in 
favor  of  an  early  date,  it  will  be  found  that  the  former  greatly  out- 
weigh the  latter."— [Notes  to  Michaelis,  vol.  3,  pt.  2,  p,  98. 

According  to  the  law  of  accretion,  Matthew  would 
stand  next  to  Luke,  in  point  of  antiquity. 

On  the  other  hand,  it  has  been  seen,  that  several 
considerations  point  forcibly  to  a  late  date  for  its 
composition. 

It  remains  to  be  considered,  whether  there  is  any 
theory  which  will  explain  these  seemingly  contra- 
dictory phenomena.  "We  venture  to  make  a  sugges- 
tion, which,  if  not  entirely  correct,  may  lead  to 
such  inquiries  as  will  result  in  a  correct  solution. 

About  A.  D.  180,  Pantaenus  was  sent  from  Alex- 
andria, as  a  missionary  to  India.  It  is  said  that  he 
there  found  a  Gospel  of  Matthew,  which  had  been 
left  in  India  many  years  before,  by  Bartholomew, 
who  had  preached  in  that  country.  There  has  been 
much  discussion,  as  to  what  this  Gospel  of  Matthew, 
sometimes  called  the  Gospel  of  Bartholomew,  was. 

(i.)    Irenaeus,  adv.  Hsr.  3.  i. 


414  FIFTH    PERIOD A.  D.    170  TO  A.  D.    185. 

Let  us  suppose  it  was  a  copy  of  the  Oracles  of 
Matthew,  to  which  had  been  attached  some  brief 
narrative  of  the  ministry  of  Christ »  It  would  be, 
in  that  case,  one  of  the  oldest  copies  in  existence. 

Suppose  this  copy  was  brought  back  to  Alexan- 
dria, accompanied  with  some  old  manuscripts  of 
genealogies  ;  that  some  zealous  Christian  in  that 
city,  wishing  to  aid  in  the  consolidation  of  the 
church  then  going  on,  undertook,  from  these  and 
other  materials,  to  write  a  new  gospel ;  that  it  was 
published  in  Alexandria. 

Such  a  work  would  fulfill  all  the  conditions,  and 
would  exhibit  the  complex  character  now  found  in 
the  Gospel  of  Matthew.  The  Oracles  and  accom- 
panying narrative  would  furnish,  in  some  cases, 
the  most  authentic  records,  and  in  the  shortest  and 
simplest  form  of  any  yet  published ;  and  this 
would  of  itself  justify  an  addition  to  the  gospels 
then  in  circulation. 

The  author  would  have  before  him  the  gospels  of 
the  Infancy  and  the  Gospels  of  Mark  and  Luke. 

That  Pantsenus  was  a  Jew,  we  learn  from  Clem- 
ent of  Alexandria,  who  speaks  of  him  as  a  Hebrew 
of  Palestine,  whom  he  found  concealed  in  Egypt, 
and  who  ''was  the  true  Sicilian  bee,  gathering  the 
spoil  of  the  flowers  of  the  prophetic  and  apostolic 
meadow." — [Stromata,  bk.  1,  ch.  1. 


CHAPTER      XXXII 


"Acts  of  the  Apostles. 


The  book  entitled  the ''Acts  of  the  Apostles" 
does  not  much  differ,  in  its  general  character,  from 
other  writings  of  the  kind  which  were  in  circula- 
tion among  the  Christians  of  the  second  century. 
There  were  Acts  of  the  Apostles  supposed  to  have 
been  wHtten  by  Leucius  ;  there  were  The  Acts  of 
the  Holy  Apostles  Peter  and  Paul,  The  Acts  of 
Peter  and  Andrew,  The  Acts  of  Philip,  The  Acts  of 
Paul  and  Thecla,  etc. 

The  same  bold  appeal  to  the  love  of  the  marvel- 
ous— the  same  disregard  of  historical  facts  and  geo- 
graphical and  chronological  accuracy,  which  are  to 
be  seen  in  those  writings,  characterize  also,  the 
Acts  of  the  Apostles. 

Gaza  is  spoken  of  as  a  deserted  place,  though  at 
that  time  it  was  a  flourishing  city. 

In  Acts,  5.  34  to  36,  Gamaliel  is  represented  as 
referring,  in  a  speech,  to  Theudas,  and  to   acts  of 


416         FIFTH   PERIOD — A.  D.  170  TO  A.  D.  185. 

his,  which  were  not  performed  until  some  forty 
years  after  the  time  referred  to,  and  more  than  ten 
years  after  the  time  when  Gamaliel  was  delivering 
his  address.  Again ,  the  reference  in  the  21st  chap- 
ter, to  the  Egyptian  impostor,  does  not  at  all  agree 
with  the  historical  account  of  the  same  transaction 
as  given  by  Josephus. 

There  is  the  same  loose  reference  to  the  prophe- 
cies, as  in  John  and  Matthew. 

This  work  had  but  an  indifferent  standing  among 
the  fathers.  As  late  as  at  the  commencement  of 
the  fifth  century,  Chrysostom  said, 

"This  book  is  not  so  much  as  known  to  many.  They  know  neither 
the  book,  nor  by  whom  it  was  written."— [Prolegomena  to  Acts.  See 
also  Mill,  Proef.  in  Act.  p.  254. 

The  text  has  always  been  very  uncertain.'  The 
Cambridge  MS.,  (Codex  Bezae),  has  six  hundred 
interpolations.^ 

The  author  is  supposed  to  have  been  the  same  as 
the  compiler  of  the  Gospel  of  Luke  ;  a  theory  based 
upon  the  preface  to  each,  and  which  finds  some 
confirmation  in  linguistic  peculiarities,  and  similar- 
ity of  style. 

That  it  was  written  late  in  the  second  century, 
may  be  safely  assumed. 

The  following  passage  is  from  the  writings  of  Aris- 
tides,  the  sophist,  who  flourished  about  A.  D.  176. 

The  similarity  in  style  and  incidents  to  the  27th 

(i.)    Westcott,  Canon,  p,  215. 

(2.)    McClintock  &  Strong,  Article  "Cambridge  MS." 


ACTS    OF   THE    APOSTLES.  417 

chapter  of  Acts,  will  be  at  once  apparent. 

"We  were  going  to  Cephalenia,  and  again  we  had  a  high  sea,  and  a 
contrary  wind,  and  we  were  tossed  up  and  down,  to  the  great  detri- 
ment of  my  health,  and  beyond  what  my  constitution  could  bear. 
Afterward,  the  like  happened  in  the  straits  of  Achaia,  when  truly  the 
good  mariners  would  put  out  from  Patrse,  at  the  very  time  of  the 
equinox,  against  my  will,  and  very  much  to  my  prejudice,  under  my 
indispositions.  The  like  things  happened  again,  in  the  JEgea.n  Sea, 
through  the  obstinacy  of  the  master  of  the  ship,  and  of  the  mariners; 
when  they  would  sail,  though  the  winds  were  contrary;  nor  would 
they  hearken  to  me.  So  we  were  carried  about  by  the  tempest,  over 
that  whole  sea,  for  fourteen  days  and  nights,  and  were  oftentimes  with- 
out food,  and  at  length,  with  difficulty,  got  to  Miletus." — [Sacrorum 
Sermon.  2,  tom.  1,  p.  306. 

There  is  no  reason  to  believe  that  Aristides  had 
ever  seen  the  Acts,  or  any  other  book  of  the  New 
Testament. 

That  the  Acts  of  the  Apostles,  also,  was  written 
in  the  interest  of  the  Roman  Catholic  hierarchy, 
must  be  obvious  to  any  one  who  will  give  the  mat- 
ter careful  consideration. 

In  the  Acts,  a  prominence  is  given  to  Peter,  not 
to  be  found  elsewhere  in  the  New  Testament,  if  we 
except  the  two  passages  already  spoken  of.  It  was 
Peter  who  made  a  speech  showing  the  necessity  of 
selecting  another  apostle  in  place  of  Judas,  (the 
Catholic  historians  add,  that  he  presided  over  the 
election  of  Matthias) — it  was  Peter  who  made  the 
great  speech  on  the  day  of  Pentecost,  and  who  first 
preached  to  the  Jews — it  was  he  who  first  announced 
that  the  gospel  was  to  go  to  the  Gentiles — it  was  Peter 
whom  Paul  came  to  Jerusalem  to  see,  and  as 
Bossuet  says,  to  ''study" — it  was  Peter  who  was  a 
prominent  actor  at  (and,  as  the  Catholic  historians 
have  it,  presided  over)   the  council   of   Jerusalem. 


418  FIFTH  PERIOD A.  D.    170  tO  A.   D.   185. 

Peter  is  everywhere  prominent ;  everywhere  making 
speeches,  and  directing  the  affairs  of  the  church. 
He  is  the  ''pillar  apostle,"  of  both  Jews  and  Gen- 
tiles. 

Several  of  these  accounts,  giving  such  prom- 
inence to  Peter,  are  in  direct  conflict  with  the  writ- 
ings of  Paul.  It  was  the  policy  of  the  author  of  the 
Acts,  writing  in  the  interest  of  the  Catholic  Church, 
and  aiming  at  unity  of  doctrine,  to  ignore  the  well- 
known  differences  that  existed  all  through  the  early 
age  of  the  church,  between  Peter  and  James,  and 
their  Judaistic  followers,  on  the  one  hand,  and 
Paul  and  the  Gentile  Christians  on  the  other. 
Accordingly,  in  the  Acts,  Paul  is  represented  as 
preaching  to  the  Jews  at  Samaria  and  Jerusalem , 
immediately  after  his  conversion ;  although  he 
himself  distinctly  informs  us,  in  the  epistle  to  the 
Galatians,  that  he  preached  to  the  Gentiles  seven- 
teen years  before  preaching  to  the  Jews  at  all. 
Three  years  after  his  conversion,  he  went  up  to 
Jerusalem,  but  saw  only  Peter  and  James.  Four- 
teen years  afterward,  he  went  up  by  revelation,  and 
communicated  to  the  Jews,  even  then  privately  at 
first,  the  gospel  which  he  had  been  preaching  among 
the  Gentiles.  [Galatians,  ch.  2.] 

In  the  Acts,  not  only  does  Paul  preach  at  once  to 
the  Jews,  but  Peter  becomes  an  apostle  to  the  Gen- 
tiles.    He  is  made  to  say, 

"Ye  know  how  that  a  good  while  ago,  God  made  choice  among  us, 
that  the  Gentiles,  by  my  mouth,  should  hear  the  word  of  the  gospel, 
and  believe."— [Acts,  15.  7. 

Thus  the  distinction  so  much  dwelt  upon  by  Paul, 


ACTS    OF   THE    APOSTLES.  419 

between  himself  as  the  apostle  of  the  Gentiles — of 
the  uncircumcision,  and  Peter,  as  the  apostle  of  the 
Jews — the  circumcision,  is  entirely  broken  down. 
Peter  preaches  to  Gentiles  and  Jews,  and  Paul  to 
Jews  and  Gentiles.  This  is  contrary  to  what  is 
known  of  the  history  of  the  Christian  church  in  the 
first  century,  and  inconsistent  with  the  declaration 
of  Paul : 

"The  gospel  of  the  uncircumcision  was  committed  to  me,  as  the 
gospel  of  the  circumcision  was  to  Peter.  For  he  that  wrought  effect- 
ually in  Peter  to  the  apostleship  of  the  circumcision,  the  same  was 
mighty  in  me  toward  the  Gentiles." — [Galatians,  2.  7,  8. 

Even  after  the  conference  at  Jerusalem,  Paul  was 
obliged  to  withstand  Peter  face  to  face,  at  Antioch. 
[Galatians,  2.  11.] 

It  is  plain  that  the  Acts  of  the  Apostles  was 
written  in  the  interest  of  the  Roman  Catholic 
Church,  and  in  support  of  the  tradition  that  the 
Church  of  Rome  was  founded  by  the  joint  labors 
of  Peter  and  Paul. 

This  tradition  has  no  foundation  except  in  the 
writings  of  one  or  two  fathers  of  the  latter  part  of 
the  second  century ;  fathers  who  had  in  view  the 
same  general  object  as  the  author  of  the  Acts  of 
the  Apostles. 


CHAPTER     XXXIII. 


Origin  and  History  of  Christian  Doctrines. 


A  complete  history  of  Christian  doctrines  would 
require  volumes.  It  is  obvious,  that  within  the 
limits  of  a  single  chapter,  but  a  meager  outline  can 
be  given.  The  completeness  of  our  work  requires 
at  least  a  brief  sketch  of  the  doctrines  prevailing  in 
the  first  two  centuries. 

The  Immaculate  Conception. 

The  first  allusion  to  the  immaculate  conception 
of  Jesus  is  in  the  Epistles  of  Ignatius  ;  A.  D.  115. 
The  belief  in  the  miracles  of  Jesus,  a  belief  which 
became  common  early  in  the  second  century,  was 
naturally  connected  with  his  deification,  and  his 
assignment  to  a  supernatural  origin.  A  being  who 
can  disregard  and  overthrow  the  laws  of  nature, 
must  needs  be  a  god,  and  a  god  must  be  begotten 
by  a  god.  Thus  the  three  doctrines  may  be  said  to 
postulate  and  prove  each  other. 


ORIGIN  AND  HISTORY  OF  CHRISTIAN  DOCTRINES.     421 

The  doctrine  of  the  immaculate  conception  of 
Jesus,  when  once  announced,  rapidly  grew  into 
favor,  and  was  firmly  established  as  a  doctrine  of 
the  church,  before  the  close  of  the  second  cen- 
tury. 

The  Miracles  op  Jesus. 

The  first  mention  of  these  was  in  the  Epistle  of 
Barnabas,  A.  D.  130,  and  in  the  Acts  of  Pilate  and 
other  apocryphal  gospels,  which  are  supposed  to 
have  been  written  about  the  same  time. 

A  hundred  years  of  silence  by  Christian  writers, 
is  at  least  wonderful,  if  such  miracles  were  then 
believed.  And  equally  wonderful  is  the  fact,  that 
no  Jewish  or  heathen  historian,  during  that  period, 
has  recorded  that  such  events  were  reported  of 
Jesus,  and  believed  by  his  followers. 

It  is  not  probable  that  Christ  ever  claimed  or 
pretended  to  work  miracles.  Such  pretensions 
would  have  detracted  from  his  exalted  character, 
and  would  have  placed  him  upon  a  level  with 
Simon  Magus,  Apollonius,  and  other  miracle 
workers  of  that  age. 

Miracles  in  the  Church. 

Beyond  T^hat  is  contained  in  the  epistles  of  Paul, 
it  does  not  appear  that  any  claim  was  made  to  the 
power  of  working  miracles  in  the  church,  until 
about  the  middle  of  the  second  century. 

The  Material  Resurrection. 
The  doctrine  of  the  resurrection  of  the  material 


422  FIFTH  PERIOD A.  D.   170  TO  A.  D.   185. 

body  of  Christ,  must  be  placed  in  the  same  cate- 
gory. 

Nothing  is  heard  of  it  earlier  than  in  the  Gospel 
of  the  Hebrews,  which  is  generally  thought  to  have 
been  written  early  in  the  second  century.  In  the 
writings  of  the  fathers,  the  doctrine  first  appeared 
in  the  middle  of  the  second  century. 

According  to  the  opinion  of  many  in  the  first  cen- 
tury, the  soul  or  spirit  of  Jesus  had  gone  below,  to 
a  place  understood  as  hades,  under  or  beneath  the 
earth,  and  the  resurrection  was  the  calling  back  of 
the  soul  to  earth,  and  its  ascension  to  heaven.  To 
this  doctrine  Paul  may  have  alluded,  when  he  asked 
* 'Who  shall  descend  into  the  deep?  That  is,  to 
bring  up  Christ  again  from  the  dead?"  [Romans, 
10.  7.] 

The  prevailing  view  of  the  resurrection,  however, 
as  taught  by  the  earlier  fathers,  is  well  explained  by 
Neander,  the  celebrated  church  historian.  He 
quotes  from  Origen,  who  distinguished  ''from  the 
mutable  phenomenal  form,  the  proper  essence  lying 
at  the  foundation  of  the  body,  which  remains  the 
same  through  all  the  changes  of  earthly  life,  and 
which,  moreover,  is  not  destroyed  at  death.  This 
proper  essence,  lying  at  the  foundation  of  the  body, 
would,  by  the  operation  of  the  divine  power,  be 
awakened  to  a  nobler  form,  corresponding  to  the 
ennobled  character  of  the  soul ;  so  that  as  the  soul 
had  communicated  its  own  peculiar  stamp  to  the 
body,  it  would  then  communicate  the  same  to  the 
transfigured  body."  ' 

(i.)    Neander's  Christian  Hist.  vol.  2,  p.  436. 


ORIGIN  AND  HISTORY  OF  CHRISTIAN  DOCTRINES.     423 

The  spiritualism  of  the  first  century  was  des- 
tined to  be  obscured,  after  the  death  of  its  most 
illustrious  advocates,  Paul  and  Clement.  The 
Christians  of  the  second  century  required  a  grosser 
form  of  doctrine. 

Justin  Martyr  argued  for  a  resurrection  of  the 
flesh.' 

So  Athenagoras,  in  his  Treatise  on  the  Resur- 
rection, maintained  that  every  particle  of  matter 
which  constitutes  the  human  body,  would  be 
brought  back  to  its  proper  place,  and  thought  it  a 
reflection  on  the  power  of  God,  to  object  that  the 
same  particles  of  matter  enter  into  the  composition 
of  different  bodies. 

Tertullian  thought  the  dead  would  be  raised  with 
a  material  body,  and  afterward,  the  bodies  would 
be  changed.  A  real  fleshly  body  was  to  be  repro- 
duced, and  when  Christ  should  appear,  it  was  to  be 
caught  up  into  the  air,  and  then  the  material  body 
would  be  changed  into  a  spiritual  body.^ 

Irenseus  maintains  the  identity  of  the  future  with 
the  present  body. 

In  the  midst  of  all  this  materialism,  however, 
Clement  of  Alexandria  and  Origen  maintained  the 
spiritualistic  views  of  Paul  and  Clement  of  Rome. 

In  the  construction  of  the  canonical  gospels,  the 
materialistic  side  prevailed.  We  there  find  the 
resurrection  of  a  material  body,  which  required  the 

(i.)    Works  of  Justin,  Ante-Nicene,  vol.  2,  p.  345. 
(2.)    Tertul.  adv.  Marcion,  bk.  5,  ch.  20. 


424  FIFTH    PERIOD A.  D.  170  TO  A  D.  185. 

stone  to  be  rolled  away  from  before  the  sepulcher. 

Divinity  of  Christ. 

Paul,  though  drawing  a  broad  distinction  be- 
tween God  and  Jesus  Christ  through  all  his  epis- 
tles, repeatedly  designating  the  latter  as  a  man,  ''of 
the  seed  of  David,"  at  the  same  time,  in  other  pas- 
sages, [Philippians,  2.  5,  6  ;  2d  Cor.  5.  19,  etc.], 
used  language  capable  of  another  construction  ;  and 
from  which  was  drawn  a  doctrine ,  which ,  by  suc- 
cessive steps,  ended  in  the  complete  deification  of 
Christ,  as  an  essential  part  of  a  Triune  God. 

The  Jewish  Christians  and  many  of  the  Gen- 
tiles, steadily  maintained  that  Jesus  was  a  man 
only,  born  in  the  ordinary  course  of  generation. 
To  which  the  Gnostics  added,  that  Christ,  as  an 
seon  or  divine  spirit,  entered  into  him  at  the  time 
of  his  baptism  ;  from  which  time  he  was  divinely 
inspired. 

Among  the  mass  of  Gentile  Christians,  however, 
the  tendency  to  deify  their  great  teacher  and  exem- 
plar was  early  manifested,  and  rapidly  gained  in 
strength  and  power. 

This  tendency  can  be  traced  among  all  the  ortho- 
dox fathers.  Ignatius  speaks  of  him  as  '  'Jesus 
Christ,  our  God  ;"  and  similar  expressions  are  to 
be  found  in  other  early  Christian  writers. 

The  testimony  of  Pliny  is,  that  the  Christians 
were  accustomed  to  meet  before  daybreak,  and  sing 
a  responsive  hymn,    ("carmen   dicere   secum   in- 


ORIGIN  AND  HISTORY  OF  CHRISTIAN  DOCTRINES.     425 

vicem"),  to  Christ  as  to  God.      (''Christo   quasi 
Deo.")' 

Whether,  in  so  doing,  they  were  not  giving  coun- 
tenance to  polytheism,  the  Christians  of  that  day 
did  not  stop  to  inquire.  They  were  too  enthusiastic 
in  the  new  religion  to  formulate  scientific  creeds, 
or  to  take  time  to  establish  consistency  of  doc- 
trine . 

Justin  Martyr  was  the  first  who  undertook  to  give  a  definite  shape 
to  the  doctrine.  He  maintained  that  the  God  of  Abraham,  Isaac  and 
Jacob,  who  appeared  to  Moses  in  the  flaming  bush,  was  the  Word,  or 
Christ,  who,  he  says,  was  also  called  angel  and  apostle.  While  he  was 
God,  he  was  entirely  distinct  from  God  the  Father,  in  every  respect, 
except  that  he  was  begotten  or  produced  from  him,  by  emanation,  as 
a  ray  of  light  proceeds  from  the  sun.2 

He  is  very  emphatic  in  maintaining  that  Christ  is  really  different 
from  the  Father. 

"This  rational  power,"  he  says,  "is  not,  like  the  light  of  the  sun, 
merely  nominally  different  [from  the  Father],  but  really  another, 
numerically."  {Alia  kai  arithmo  heteron  ti  esti.) — [Dialogue  with 
Trypho,  chs.  128,  129. 

This  he  illustrates  by  fire  kindled  from  a  fire;  "which,"  says  he,  "we 
see  to  be  distinct  from  it."  3 

He  repeatedly  speaks  of  Christ  as  God,  but  so  far  from  asserting  his 
identity  with  the  Father,  either  in  person  or  essence,  he  says: 

"They  who  afiirm  that  the  Son  is  the  Father,  are  proved  neither  to 
have  become  acquainted  with  the  Father,  nor  to  know  that  the 
Father  of  the  Universe  has  a  Son."— [1st  Apology,  ch,  63. 

In  the  same  passage,  he  asserts  the  divinity  of  Christ,  and  says  he 
was  the  first-begotten  Word  of  God. 

Not  only  does  Justin  deny  the  identity  of  the  Son  with  the  Father, 
but  he  is  equally  explicit  in  excluding  the  idea  of  equality  between 
them.    Speaking  of  the  Son,  he  says: 

"We  esteem  him  in  the  second  place,  {chora,)"     "For  they  pro- 

(i.)    Ep.  10.  97. 

(2.)    ist  .Apology,  chs.  13,63;  Dialogue  with  Trypho,  chs,  113,  128,  129,  etc. 

<3.)    Dialogue,  ch.  128. 


426  FIFTH   PERIOD — A.  D.  170  TO  A  D.  185. 

claim,"  says  he,  "our  madness  to  consist  in  this;  that  we  give  to  a 
crucified  man,  a  place  second  to  the  unchangeable  and  eternal  God, 
the  Creator  of  all."— [1st  Apology,  ch.  13. 

The  tendency  to  polytheism,  which  naturally  resulted  from  an  at- 
tempt to  deify  Christ,  had  thus  culminated  in  Justin  Martyr.  Here 
were  two  Gods,  the  one  entirely  distinct  from,  and  subordinate  to  the 
other.  A  reaction  followed,  which  resulted  in  the  doctrine  of  the 
Trinity.  The  divinity  of  Christ  could  not  be  abandoned.  It  had 
taken  too  firm  a  hold  upon  the  hearts  of  the  multitude  of  his  disci- 
ples. It  must  now  be  reconciled  with  monotheism.  This  required 
that  the  Son  should,  in  some  way,  be  identified  with  the  Father.  The 
object  was  accomplished  through  the  growth  and  development  of  the 
doctrine  of  the  Logos.  In  the  writings  of  Philo,  in  the  first  century, 
the  doctrine  of  the  Word,  as  the  only  begotten  Son  of  the  Father, 
existing  with  Him,  as  the  creative  power,  was  fully  taught  and  elab- 
orated. But  Philo,  a  Jew,  knew  nothing  of  Jesus  Christ,  as  the 
Word. 

Justin  Martyr  applied  this  doctrine  to  Christ,  who  then  became,  to 
the  Christian,  the  Logos  so  much  dwelt  upon  by  Philo.  But  Justin 
did  not,  as  we  have  seen,  identify  the  Son,  or  the  Word,  with  the 
Father.  It  was  for  the  author  of  the  Gospel  of  John,  a  quarter  of  a 
century  later,  boldly  to  announce,  without  qualification,  that  "In  the 
beginning  was  the  Word,  and  the  Word  was  with  God,  and  the  Word 
was  God." 

This  was  the  culmination  of  the  doctrine  of  the  Logos,  and  at  the 
same  time,  the  foundation  of  the  Trinity.  The  disposition  to  deify 
Christ,  had  been  gaining  ground  for  nearly  a  century,  and  had  finally 
prevailed,  without  overthrowing  monotheism,  which  was  an  essential 
part  of  the  Christian  system. 

No  wonder  that  a  gospel  which  thus  so  distinctly  struck,  for  the  first 
time,  the  key  note  of  that  grand  anthem  which  was  already  in  the 
hearts  of  multitudes,  waiting  only  for  expression,  should  at  once  be- 
come popular — should  be  received  as  canonical— should  take  its  place 
among  the  gospels  which  had  already  been  selected— that  it  should  be 
ascribed  to  an  apostle,  and  should  maintain  its  ground,  without  any 
examination  as  to  its  authenticity,  as  an  apostolic  production. 

The  Trinity. 

A  solid  foundation  for  the  doctrine  of  the  Trinity- 
having  thus  been  laid,  the  completion  of  the 
structure  was  the  work  of  the  next  century  and  a 


ORIGIN  AND  HISTORY  OF  CHRISTIAN  DOCTRINES.     427 

half.     The  doctrine  was  scientifically  formulated  at 
the  Council  of  Nice,  A.  D.  325. 

From  what  has  been  said,  it  will  be  seen  that  it 
was  not  a  belief  of  the  first  two  centuries.  Those 
who  would  trace  the  doctrine  to  that  age,  refer  to 
the  formula  of  baptism, in  the  name  of  the  Father, 
Son  and  Holy  Spirit.  Those  who  used  this  formula, 
however,  did  so  without  any  adequate  conception 
of  the  doctrine  of  the  Trinity,  so  far  as  we  have  any 
evidence  from  the  writings  of  the  Ante-Nicene 
fathers.  Dr.  Shedd,  speaking  of  the  formulas  em- 
ployed in  the  so-called  Apostles'  Creed,  says  : 

"This  is  as  definite  a  statement  of  the  doctrine  of  the  Trinity  as 
was  made  in  any  public  document,  previous  to  those  Sabellian  and 
Arian  controversies  which  resulted  in  the  more  exhaustive  and  tech- 
nical definitions  of  the  Nicene  symbols."— [History  of  Christian  Doc- 
trine, by  William  G.  T.  Shedd,  D.  D.,  Prof,  of  Bib.  Lit.  in  Union 
Theological  Seminary,  N.  Y.,  1871,  vol.  1,  p.  262. 

Again  : 

"Those  of  the  primitive  fathers  who  speculated  at  all  upon  the 
Trinity,  confined  their  reflections  mostly  to  the  relations  of  the 
first  and  second  persons." — [Ibid,  vol.  1,  p.  268. 

Origen  speaks  of  the  Trinity,  in  de  Principiis, 
bk.  4,  1.  30,  according  to  the  Latin  of  Rufinus, 
which  is  not  very  reliable. 

Nature  of  the  Soul. 

Tertullian  held  that  both  body  and  soul  are 
propagated. 

"The  soul  of  a  man,"  he  says,  "like  the  root  of  a  tree,  is  drawn  out, 
<deducta)  into  a  physical  progeny,  from  Adam,  the  parent  stock." 
[De  Anima,  ch.  19. 

And  again,  "Both  substances,  (body  and  soul),  are  conceived,  fin- 
ished, and  perfected  together."— [De  Anima,  ch.  27. 


428  FIFTH  PERIOD A.  D.    170  tO  A.   D.  185. 

In  the  third  century,  Origen  advocated  pre- 
existence/ 

Immortality  of  the  Soul. 

The  doctrine  of  the  immortality  of  the  soul  does 

not  appear  to  have  been   generally  held   at  that 

time. 

"The  soul  is  not  in  itself  immortal,  O  Greeks,"  says  Tatian,  "but 
mortal.  If,  indeed,  it  knows  not  the  truth,  it  dies,  and  is  dissolved 
with  the  body,  but  rises  again  at  last,  at  the  end  of  the  world,  with 
the  body,  receiving  death  by  punishment  in  immortality."— [Address 
to  the  Greeks,  bk.  1,  ch.  13. 

Similar  views  were  held  by  Theophilus  of 
Antioch,  who  says : 

"Neither  immortal,  nor  yet  mortal  did  he  make  him,  but  capable  of 
both."— [Ad  Autolycum,  bk.  2,  ch.  27. 

The  nature  of  the  soul,  as  explained  by  Tertullian, 
has  been  seen  to  be  entirely  inconsistent  with  its 
immortality. 

Free  Will  and  Predestination. 

Justin  Martyr  argued  in  favor  of  the  freedom  of 
the  will,  and  against  predestination.^ 

The  Alexandrian  fathers,  while  they  conceded  the 
apostacy,  held  that  the  human  will  has  a  plenary 
power  of  good  action,  and  is  able  to  turn  by  its  own 
inherent  power. ^ 

Clement  of  Alexandria  asserts  that  to  believe  or 
disbelieve,  is  as  much  at  the  command  of  the  will, 

(I.)    De  Princip.  4.  i.  16;  Ibid.  2.  9,  3.  5;  Contra  Celsum,  4.  39. 
(2.)    ist  Apology,  43,  10. 
(3.)    "autexousion." 


OEIGIN  AND  HISTORY  OP  CHRISTIAN  DOCTRINES.     429 

as  to  philosophize  or  not  to  philosophize  ;   that  the 
first  act  in  regeneration  proceeds  from  man. 

The  Atonement. 

Dr.  Priestley,  in  his  work  on  the  corruptions  of 
Christianity,  claims  that  the  atonement  is  not 
taught  in  the  New  Testament.  The  statement,  as 
applied  to  the  doctrine  in  its  theological  sense,  may 
be  technically  correct.  But  we  do  not  see  how  it 
can  be  denied,  that  Paul  preached,  in  general  terms, 
a  doctrine  of  atonement. 

The  earlier  fathers  generally  followed  the  language 
of  Paul,  without  attempting  any  definite  statement 
of  the  doctrine.  They  do  not  appear  to  connect  it 
with  original  sin  or  total  depravity. 

*;  For  our  sins,"  says  Polycarp,  "he  has  even  taken  death  upon  him- 
self."— [Epist.  to  the  Philippians. 

Basilides  maintains  that  penal  sufiering,  or  suf- 
fering for  the  purposes  of  justice,  of  necessity  im- 
plies personal  criminality  in  the  sufferer,  and  there- 
fore cannot  be  endured  by  an  innocent  person  like 
Christ. 

According  to  Marcion,  the  suffering  was  not  real ; 
it  was  only  apparent. 

Clement  of  Rome  speaks  of  the  blood  of  Christ, 
shed  for  our  salvation,  and  of  being  justified  by 
faith. ^ 

"There  was,"  says  Dr.  Shedd,  "no  scientific  construction  of  the  doc- 
trine of  the  atonement,  in  the  writings  of  the  apostolic  fathers." — 
[History  of  Doct.  vol.  2,  p.  208. 

(i.)    Epistle  to  the  Corinthians,  7. 3a 


430  FIFTH    PERIOD A.  D.    170  TO  A.  D.    185. 

Clement  of  Alexandria  and  Origen  held  qualified 
views  in  regard  to  the  atonement. 

It  was  a  favorite  view  with  Ignatius,  that  the 
death  of  Christ  brings  the  human  soul  into  com- 
munion with  him. 

Original  Sin. 

Wiggers  says  : 

"All  or  at  least  the  greater  part,  of  the  fathers  of  the  Greek  Church 
before  Augustine,  denied  any  real,  original  sin." — [Augustinism  and 
Pelagianism,  p.  43,  Emerson's  Translation. 

This  doctrine  had  a  gradual  growth,  and  was 
fully  developed  by  Augustine,  A.  D.  420. 

The  maxim  of  Tertullian  was,  ''Tradux  animse, 
tradux  peccati."  ''The  propagation  of  the  soul  is 
the  propagation  of  sin . ' ' 

Dr.  Shedd  says,  no  controversy  arose  respecting 
original  sin  and  regenerating  grace,  until  the  fifth 
century. 

Inherited  guilt  was  first  distinctly  announced  by 
Augustine. 

Eternal  Punishment, 

Was  taught  by  Justin  Martyr,  and  some  others  of 
the  second  century. 

"We  believe,"  says  Justin,  "that  those  who  live 
wickedly,  and  do  not  repent,  are  punished  in  ever- 
lasting fire. "  "^ 

(i.)    History  of  Doctrines,  vol.  2,  "Anthropology." 
(2.)    ist  Apology,  ch.  21. 


ORIGIN  AND  HISTORY  OF  CHRISTIAN  DOCTRINES.     431 

The  eternal  duration  of  future  punishment  was 
denied  by  Origen  and  Clement  of  Alexandria. 

"The  good  God,"  says  Clement,  "corrects  for  these  three  causes: 
First,  that  he  who  is  corrected  may  become  better  than  his  former 
self;  then,  that  those  who  are  capable  of  being  saved  by  examples, 
may  be  driven  back,  being  admonished:  and  thirdly,  that  he  who  is 
injured,  may  not  readily  be  despised,  and  be  apt  to  receive  injury." — 
[Stromata,  bk.  4,  ch.  24. 

Origen  believed  in  the  final  restoration  of  the 
whole  human  race. 

The  Intermediate  State. 

Justin  Martyr  represents  the  souls  of  the  right- 
eous as  taking  up  a  temporary  abode  in  a  happy, 
and  those  of  the  wicked,  in  a  wretched  place  ;  and 
stigmatizes  as  heretical  the  doctrine  that  souls  are 
immediately  received  into  heaven  at  death.  ^ 

Tertullian  held  that  martyrs  went  at  once  to  the 
abode  of  the  blessed,  but  that  this  was  a  privilege 
peculiar  to  them ,  and  not  granted  to  other  Christ- 
ians.^ 

Providence. 

Neander  considers  that  the  doctrine  of  provi- 
dence, as  now  held  throughout  Christendom,  is 
peculiarly  new.^ 

We  look  in  vain  for  any  distinct  statement  of 
the  doctrine,  in  the  words  of  the  Ante-Nicene 
fathers. 

(i.)  Dialogue  with  Trypho,  5.  80. 
(2.)  De  Aniraa,  55;  De  Resur.  43. 
(3.)    Hist,  of  Doct.  vol.  I,  p.  123. 


432      fifth  period a.  d.  170  to  a,  d.  185. 

Creation  out  of  Nothing. 

This  was  held  by  some  of  the  fathers.  It  is  dis- 
tinctly announced  in  the  Shepherd  of  Hermas  ;  the 
author  of  which  speaks  of  God,  *  Vho  brought  aE 
things  into  being  out  of  nothing."  ' 

Inspiration. 

There  was  at  this  time,  says  Neander,  "no  coher- 
ent and  systematic  doctrine  of  inspiration."  ^ 

The  Old  Testament  was  held  to  be  inspired,  and 
inspired  men  were  spoken  of,  under  the  new  dis- 
pensation. 

Hagenbach  says,  that  Irenaeus  first  taught  the 
doctrine  of  inspiration,  as  connected  with  New 
Testament  books  ;  and  cites  Irenseus  against  Her- 
esies, 3.  16.  2. 

Millenarianism. 

Barnabas,  Hermas  and  Papias  were  millenarians. 
So  also  were  Justin  Martyr,  Irenseus,  and  Tertul- 
lian.^ 

Justin  not  only  held  to  the  doctrine,  but  he  de- 
clared it  the  belief  of  all  but  the  Gnostics.'' 

The  Sabbath. 

The  Jewish  Christians  insisted  upon  maintain- 
ing the  Jewish  institutions,  particularly,  circumcis- 
ion and  the  sabbath. 

(i.)     Commandment,  i. 
(2.)    Hist,  of  Doctrines,  vol.  i,  p.  90. 

(3.)  Justin  Martyr,  Dialogue  with  Trypho;  Irenxus,  adv.  Har.  5.  25.  36;  Tert.  adr. 
Mar.  3.  24. 

(4.)    Dialogue  with  Trypho. 


ORIGIN  AND  HISTORY  OP  CHRISTIAN  DOCTRINES.     433 

Paul  protested  against  it,  and  urged  that  the 
Christians  were  freed  from  those  observances.  He 
cautioned  them  against  permitting  any  man  to 
judge  them  in  respect  of  the  sabbath. — [Colossians, 
2.  16.] 

There  is  no  scriptural  evidence  of  the  transfer  of 
the  Jewish  sabbath  to  the  first  day  of  the  week. 

On  that  day,  Christians  met,  to  commemorate 
the  resurrection  of  Christ. 

Baptism. 

Peculiar  efficacy  was  attached  to  this  rite,  by  the 
early  Christians. 

That  the  form  of  baptism  was  by  immersion,  or 
at  least  by  a  washing  of  the  whole  body,  must  be 
the  conclusion  from  an  impartial  examination  of 
the  writings  of  the  Ante-Nicene  fathers. 

The  constitution  of  the  church  of  Alexandria, 
which  is  thought  to  have  been  established  about 
the  year  200,  required  the  applicant  for  baptism  to 
be  divested  of  clothing,  and  after  the  ordinance 
had  been  administered,  to  be  anointed  with  oil. 
(See  ch.  2  of  this  work.) 

Justin  Martyr  speaks  of  the  laver,  and  of  baptism 
as  a  washing.^ 

When  the  mother  of  Clement  was  converted,  she 
was  baptized  in  the  sea.'' 

Nothing  is  heard  of  infant  baptism   before   Ire- 

(l,)    1st  Apology,  ch.  65.    He  speaks  of  the  ceremony  "in  the  water." — Ch,  6i. 
(a.)    Recognitions,  bk.  7,  ch.  38. 


434  FIFTH  PERIOD A.  D.   170  TO  A.  D.  185. 

nseus.  He  is  supposed  to  refer  to  it  in  the  chapter 
on  the  ministry  of  Christ,  which  is  quoted  at  length, 
in  another  part  of  this  volume. 

Transubstantiation  . 

This  doctrine  is  expressly  sanctioned  by  Justin 
Martyr,  who  says : 

"So  likewise  have  we  been  taught  that  the  food  which  is  blessed  by 
the  prayer  of  his  word,  and  from  which  our  flesh  and  blood  by  trans- 
mutation are  nourished,  is  the  flesh  and  blood  of  that  Jesus  who  was 
made  flesh."— [1st  Apology,  ch.  66. 

The  doctrine  is  apparently  sanctioned,  also,  in 
the  Epistle  to  the  Smyrnseans,  incorrectly  attrib- 
uted to  Ignatius,  and  in  other  early  writings  of  the 
church. 

Religious  Intolerance. 

Tertullian  did  not  admit  the  right  of  the  heretics 
to  use  the  scriptures  : 

"We  oppose  to  them,"  he  says,  "this  step  above  all  others,  of  not  ad- 
mitting them  to  any  discussion  of  the  scriptures.  If  in  these  lie  their 
resources,  it  ought  to  be  clearly  seen  to  whom  belongs  possession  of 
the  scriptures,  that  none  may  be  admitted  to  the  use  thereof,  who  has 
no  title  at  all  to  the  privilege." — [Prescription  against  Heretics,  ch.l5. 

Secret  Doctrines  and  Ceremonies. 

There  were  exoteric  and  esoteric  doctrines.  The 
esoteric  were  taught  only  to  members  of  the  church. 
The  instruction  in  these  may  have  been  what  is 
meant  by  the  initiatory  proceedings  occasionally 
spoken  of  in  the  writings  of  the  early  Christians. 

In  the  38th  chapter  of  the  7th  book  of  the   Rec- 


ORIGIN  AND  HISTORY  OP  CHRISTIAN  DOCTRINES.     435 

ognitions,  a  work  written  in  the  second  or  third 
century,  it  is  stated  of  the  mother  of  Clement,  who 
had  been  converted, 

"She  was  then  baptized  in  the  sea,  and  returning  to  the  lodging,  was 
initiated  in  all  the  mysteries  of  religion  in  their  order." — [  Ante-Nicene 
Ch.  Lib.  vol.  3,  p.  358. 

The  secret  character  of  some  of  the  proceedings 
among  the  early  Christians,  is  alluded  to  by  Dr. 
Doellinger  inthe  following  terms  : 

"The  vail  of  mystery  in  which  the  Christians  shrouded  their  assem- 
blies for  divine  service  from  the  beginning,  fostered  the  suspicion 
of  indulging  in  a  criminal  secret  worship." — [First  Age  of  the  Church, 
p.  100. 

The  mysteries  of  the  church  must  be  disting- 
uished from  the  mere  secrecy  of  their  meetings, 
which  was  a  necessity  in  times  of  pereecution. 

The  esoteric  and  exoteric  doctrines  are  alluded  to 

by  Origen ,  who  says  : 

"To  the  carnal  they  taught  the  gospel  in  a  literal  way;  preaching 
Jesus  Christ,  and  him  crucified.  But  to  persons  farther  advanced, 
and  burning  witn  love  for  divine,  celestial  wisdom,  they  communi- 
cated the  Logos." — [Origen,  Pref.  to  Comm.  on  John,  Opera,  vol. 
2,  p.  255. 

Whether  there  were  other  secrecies  than  those  of 
doctrine,  is  uncertain. 

Doctrine  of  the  Messiah. 

That  Christ  was  the  Messiah  whose  advent  had 
been  predicted  by  the  prophets ,  was  believed  by  all 
the  fathers,  and  is  a  doctrine  too  well  understood 
to  require  further  comment. 


436      fifth  period — a.  d.  170  to  a.  d.  185. 
Antiquity  of  Christian  Doctrines. 

Many  of  the  more  prominent  doctrines  of  the 
Christian  religion  prevailed  among  nations  of  an- 
tiquity, hundreds,  and,  in  some  instances,  thou- 
sands of  years  before  Christ. 

The  doctrine  of  a  miraculous  Conception  was  common  in  ancient 
times.  The  story  of  Chrishna  has  already  been  given.  Zoroaster 
also  was  believed  to  have  been  immaculately  conceived  by  a  ray 
from  the  Divine  Reason.  Mars  was  conceived  by  Juno  touching 
a  flower,  and  she  conceived  Vulcan  by  being  overshadowed  by  the 
wind.  An  ancient  work  entitled  Codex  Vaticanus,  gives  an  account 
of  the  immaculate  conception  of  Quexalcote,  the  Mexican  Savior. 
One  of  the  sects  in  China  worshiped  a  savior  named  Xaca,  who  was 
conceived  by  his  mother,  in  her  sleep,  seeing  a  white  elephant.^  Ya, 
the  first  Chinese  monarch,  was  conceived  by  his  mother  being  struck 
with  a  star  while  traveling.2  Another  legend  is  that  Yu,  (probably 
the  same  as  Ya),  was  conceived  from  a  water-lily.  Many  cases  might 
be  mentioned  of  mortals  who  had  an  immaculate  conception.  Plato, 
Pythagoras,  Tamerlane,  Gengis  Khan,  Apollonius  of  Tyana  and 
Augustus  Csesar,  were  all  supposed  to  have  been  the  product  of  im- 
maculate conceptions. 

Stars  also  presaged  the  birth  of  several  of  them. 

At  the  birth  of  Confucius,  five  wise  men  from  a  distance  came  to 
the  house,  celestial  music  filled  the  air,  and  angels  attended  the 
scene.  3 

The  title  of  Son  of  God  was  very  common  among  the  ancients, 
and  at  the  commencement  of  the  Christian  era.  St.  Basil  says, 
"Every  uncommonly  good  man  was  called  the  Son  of  God." 
When  Apollonius,  standing  before  Domitian,  was  asked,  why  men 
called  him  a  god,  his  reply  was,  "Every  good  man  is  entitled  to  that 
appellation."  An  answer  which  Dr.  Albert  R^ville,  a  theologian  of 
Rotterdam,  thought  might  throw  a  bright  light  upon  the  divinity  of 
Christ.  4 

Miracles.— The  belief  in  miracles  has  been  common  in  all  ages  of 
the  world.    From  the  time  of  Uranus,  father  of  the  gods,  down 

(i.)  History  of  China,  by  Alvarez  Semedo,  p.  89. 

(2.)  History  of  the  Rajahs,  by  Col.  Tod,  p.  57. 

(3.)  See  the  Five  Volumes. 

(4.)  See  chapter  of  this  work  entitled  "Apollonius." 


ORIGIN  AND  HISTORY  OF  CHRISTIAN  DOCTRINES.     437 

through  all  the  ages,  the  world  has  been  filled  with  wonders.  Escu- 
lapius  raised  Hippolytus  from  the  dead— Hercules  rescued  Alcestis 
from  the  very  hand  of  death — Actseon  was  changed  to  a  stag — the 
walls  of  Thebes  builded  themselves  to  the  music  of  the  flute,  while 
those  of  Jericho  fell  before  the  blasts  of  the  priests  of  Israel,  The 
daughters  of  Anius  the  high  priest,  changed  everything  they  chose 
into  corn,  oil  and  wine,  and  the  hair  of  Berenice  was  changed  to  a 
constellation  of  stars.  Meanwhile,  Prometheus  lay  bound  on  Mt. 
Caucasus,  the  vultures  devouring  his  vitals,  which  grew  as  fast  as 
eaten. 

The  heavens  were  full  of  gods,  and  earth,  air  and  sea  swarmed 
with  myriads  of  angels,  spirits  and  demons. 

Resurrection. — Many  cases  of  resurrection  from  the  dead,  are 
handed  down  in  the  ancient  mythologies.  Mithras,  the  "Mediator"  of 
Persia,  is  said  to  have  risen  after  three  days,  i  So  also,  Quexalcote, 
of  Mexico,  Osiris  of  Egypt,  and  others. 

Some  of  these,  after  their  resurrection,  ascended  into  heaven. 
Chrishna,  after  rising  from  the  dead,  and  appearing  to  his  disciples, 
ascended  to  Brahma,  in  heaven. 

The  Atonement. — This  doctrine  has  in  some  form  pervaded  the 
religion  of  all  countries.  Offerings  of  propitiation,  to  appease  the 
wrath  of  an  offended  God,  or  to  satisfy  the  demands  of  justice,  have 
been  common  in  every  period  of  the  world.  Sometimes  they  have 
consisted  of  fruits  of  the  earth;  at  other  times,  of  animals  and  men. 
As  nations  have  advanced  in  civilization,  the  offerings  have  become 
less  bloody  in  their  character.  In  the  Sandwich  Islands,  anciently, 
human  beings  were  thrown  as  a  sacrifice  into  the  crater  of  Kileaua, 
the  great  volcano.  Afterward  animals  were  substituted,  and  finally 
products  of  the  earth.  The  propitiary  system  of  the  Jews  is  well 
known.  This  is  considered  by  Paul  as  a  type  of  the  higher  Christian 
system. 

The  Trinity  was  an  essential  feature  in  the  religion  of  many 
oriental  nations.  The  Holy  Ghost  was  the  third  member,  under  vari- 
ous appellations.  In  the  Hindu  trinity,  it  was  Siva;  the  othar  members 
of  the  trinity  being  Brahma  and  Vishnu. 

Mr.  Maurice  says,  this  notion  of  a  third  person  in  the  deity,  was 
diffused  among  all  the  nations  of  the  earth.  2  Mr.  VVorsley  considers 
the  doctrine  one  "of  very  great  antiquity,  and  generally  received  by 

(I.)    Pitrat,  p.  105. 

(2.)    Ind.  Antiq.  vol.  4,  p.  247. 


438         FIFTH    PERIOD A.  D.   170  TO  A.  D.    185. 

the  Gothic  and  Celtic  Nations."  i    In  the  Hindu    system,  this  third 
person  was  the  Holy  Breath,  by  which  living  creatures  were  made.  2 
The  Holy  Ghost  became  visible  in  the  form  of  a  dove,  a  tongue  of 
fire,  etc. 

The  Holy  Ghost  was  sometimes  the  agent  in  immaculate  concep- 
tions. In  the  Mexican  trinity,  Y  Zona  was  the  Father,  Bascal  the 
Word,  and  Echvah  the  Holy  Ghost,  by  the  last  of  whom  Chimalman 
conceived  and  brought  forth  Quexalcote.  3  When  Sesostris  invoked 
the  oracle,  to  know  who,  before  him,  could  subjugate  all  things,  the 
answer  was,  "  First  God,  then  the  Word,  and  with  them  the  Spirit."  4 
Plutarch,  in  his  'Life  of  Numa',  shows  that  the  incarnation  of  the 
Holy  Spirit  was  known  to  the  ancient  Egyptians, 

The  doctrine  of  the  Word,  as  the  creative  power,  is  also  very 
ancient.  The  Chinese  Bible  states  that  "God  pronounced  the  prime- 
val Word,  and  his  own  eternal  and  glorious  abode  sprang  into  exis- 
tence." According  to  the  Zend-Avesta,  it  was  by  the  Word,  more 
ancient  than  the  world,  that  Ormuzd  created  the  universe.  The 
ancient  Greek  writer,  Amelias,  speaking  of  the  god  Mercury,  says, 
"And  this  plainly  was  the  Logos,  by  whom  all  things  were  made." 

Plato  taught  a  trinity  of  the  soul,  in  which  it  is  easy  to  see  analo- 
gies, pointing  to  a  higher  form  of  the  doctrine. 

It  is  said  there  was  an  ancient  Greek  inscription  on  the  great  obelisk 
at  Rome;  thus:  1.  The  Mighty  God;  2.  The  Begotten  of  God;  and  3. 
Apollo  the  Spirit. 

CoNF-ESSiON  AND  REMISSION  OF  SiNs.— These  doctrines  prevailed 
anciently  in  India;  also  among  the  ancient  Persians,  and  Parsees.  5 
In  China,  the  invocation  of  Omito  was  held  to  remit  the  punishment 
of  the  greatest  crimes.  6 

The  doctrines  of  Original  Sin,  Fall  of  Man,  and  Endless 
Punishment,  are  all  found  in  the  religious  systems  of  several  ancient 
nations. 

Sprinkling  with  water  was  a  religious  ceremony  of  much  anti- 
quity. 7    This  may  in  some  degree  account  for  the  change  of  the  form 

(i.)  Enquiry,  p.  42. 

(2.)  M.  Dubois,  p.  293. 

(3.)  Mexican  Antiq.  vol.  6,  p.  1650. 

(4.)  Nimrod,  vol.  i,  p.  119. 

(5.)  Volney,  p,  211. 

(6.)  Rev.  Mr.  Pitrat,  p.  232. 

{7.J  See  Potter's  Antiquities,  and  Herbert's  Travels. 


ORIGIN  AND  HISTORY  OF  CHRISTIAN  DOCTRINES.     439 

of  Christian  baptism  from  immersion  to  sprinkling.    The  practice 
prevailed  among  the  ancient  Romans,  i 

The  Sacrament  or  EucnAitiST  has  also  an  ancient  original. 
It  was  practiced  by  the  Brahmins  of  India,  and  was  introduced  into 
the  mysteries  of  Mithras.  It  prevailed,  also,  among  the  ancient 
Mexicans.  2 

The  Golden  Rule  was  taught  hundreds  of  years  before  Christ, 
by  Confucius,  Aristotle,  and  many  others.  3 

(i.)    Consult  the  writings  of  Virgil,  Cicero  and  others. 

(2.)    Travels  of  Father  .Acosta;  Memoirs  of  Mr.  Marolles,  p.  215. 

(3.)  Those  who  may  wish  to  pursue  this  subject  further,  will  find  a  mass  of  useful 
facts  in  the  ".Anacalypsis"  of  Godfrey  Higgins;  a  rare  work,  in  the  preparation  of  which 
he  was  employed  for  twenty  years;  and  from  which  some  of  the  foregoing  references, 
concerning  the  antiquity  of  prominent  features  of  the  Christian  system,  have  been 
taken.  Consult  also,  ''The  World's  Sixteen  Crucified  Saviors,  or  Christianity  before 
Christ;"  by  Kersey  Graves,  of  Richmond,  Indiana:  an  able  and  interesting  work,  con* 
taining  a  fund  of  very  valuable  information. 


CHAPTER    XXXIV 


Christian  Writers  op  the  fifth  Period. 


Maecus — Aristo  of   Pella — DiONYSius    OF    Corinth — 

MiLTIADES — MaXIMUS  —  PiNYTUS  —  MODESTAS  —  MuSANUS — 

Church  of  Vienne  and  Lyons — Florinus — Blastus — Mel- 
ITO  OF  Sardis — Athenagoras — Claudius  Apollinaris — 
Theophilus  of  Antioch — Bardesanes — Hermogenes — Bao- 
CHYLUS  OF  Corinth — Pant^nus — Maroia — Hegesippus. 

Marcus. — About  A.  D.  170. 

Marcus  was  a  native  of  Palestine,  and  a  disciple  of 
Valentinus.  ''Valentinianism,"  says  Baring-Gould, 
''assumed  two  forms;  broke  into  two  sects ;  the 
Marcosians  and  the  Ophites."^ 

Marcus  was  considered  a  heretic.  The  most  that 
has  been  preserved  concerning  him,  comes  through 
Irenseus,  who  treats  of  him  and  his  followers,  in 
the  work  on  Heresies,  as  follows  : 

"But  there  is  another  among  these  heretics,  Marcus  by  name,  who 
boasts  of  himself  as  having  improved  upon  his  master.  [Valentinus.] 

(i.)    Lost  and  Hostile  Gospels,  p.  287. 


MARCUS.  441 

He  is  a  perfect  adept  in  magical  impostures,  and  by  this  means  draw- 
ing away  a  great  number  of  men,  and  not  a  few  women,  he  has  in- 
duced them  to  join  themselves  to  him,  as  to  one  who  is  possessed 
of  the  greatest  knowledge  and  perfection,  and  who  has  received  the 
highest  power  from  the  invisible  and  ineffable  regions  above.  Thus 
it  appears  as  if  he  were  really  the  precursor  of  Anti-Christ." 

After  describing  some  of  the  magical  proceedings 
of  Marcus,  he  continues  : 

"Again,  handing  mixed  cups  to  the  women,  he  bids  them  consecrate 
these  in  his  presence." 

Stating  that,  after  the  consecration  of  the  cups, 
Marcus  would  fill  larger  cups  from  the  smaller  ones, 
Irenseus  proceeds  as  follows  : 

"It  appears  probable  enough,  that  this  man  possesses  a  demon  as 
his  familiar  spirit,  by  means  of  which  he  seems  able  to  prophesy,  and 
also  enables  as  many  as  he  counts  worthy  to  be  partakers  of  his  Charis, 
themselves  to  prophesy. 

"He  devotes  himself  especially  to  women,  and  those  such  as  are 
well  bred,  and  elegantly  attired,  and  of  great  wealth;  whom  he  fre- 
quently seeks  to  draw  after  him,  by  addressing  them  in  such  seductive 
words  as  these: "  [Here  giving  what  purports  to  be  an  address  of  Mar- 
cus to  the  women,  exhorting  them  to  receive  Charis,  or  the  spirit  of 
prophecy.]  The  effect  of  this  speech,  he  says,  is,  that  the  woman, 
"va|nly  puffed  up  and  elated  by  these  words,  and  greatly  excited  in 
soul  by  the  expectation  that  it  is  herself  who  is  to  prophesy,  her  heart 
beating  violently,  [from  emotion],  reaches  the  requisite  pitch  of 
audacity,  and  idly  as  well  as  impudently  utters  some  nonsense  as  it 
happens  to  occur  to  her,  such  as  might  be  expected  from  one  heated 
by  an  empty  spirit." 

Our  author  does  not  hesitate  to  add,  that  the  wo- 
man, deeming  herself  a  prophetess,  out  of  gratitude 
to  Marcus,  rewards  him,  not  only  by  large  posses- 
sions, but  by  yielding  up  to  him  her  person.^ 

(i.)    Irenaeus,  adv.  Hsr.  bk.  i,  13. 


442  FIFTH    PERIOD A.  D.    170  TO  A.  D.    185. 

Aristo  of  Pella. — A.'D.  175. 

The  Dialogue  between  Jason  and  Papiscus,  has 
been  attributed  to  Aristo.  Westcott  thinks  it  un- 
certain whether  he  was  the  author.  The  same 
writer  adds  that  the  words  of  the  Dialogue  do  not 
prove  anything  as  to  the  existence  of  a  New  Testa- 
ment canon.' 

Of  the  Apology  which  Aristo  is  said  to  have  de- 
livered to  Hadrian,-  nothing  is  known. 

In  the  22d  volume  of  the  Ante-Nicene  Collection, 
are  five  small  fragments  attributed  to  Aristo.  Four 
of  these  are  from  the  Dispute  between  Jason  and 
Papiscus,  cited  by  Jerome  and  others.  The  other 
is  from  Eusebius. 

DioNYSius  OF  Corinth. — A.  D.  175. 

Some  fragments  from  this  writer  are  supposed  to 
have  been  preserved  by  Eusebius,  who,  in  his  Eccle- 
siastical History,  gives  what  purport  to  be  extracts 
from  his  writings. 

There  has  been  some  controvers}^  over  certain 
passages  which  Canon  Westcott  supposes  to  refer  to 
the  New  Testament ;  his  conclusions  being  strongly 
attacked  by  the  author  of  Supernatural  Religion. 
It  is  not  necessary  to  notice  the  discussion  further  ; 
since  any  fragments  which  appear  only  in  Eusebius, 
are  absolutely  unreliable. 

This  is  the  writer  whom  Eusebius  cites  in  refer- 
ence to  the  teaching  and  martyrdom   of   Paul  and 

(i.)    Canon,  pp.  84,  85. 

(a.)    Chron.  Pasc.  477,  of  Routh,  p.  104. 


MODESTAS MUSANUS.  443 

Peter.  After  giving  an  alleged  quotation  from 
Caius,  a  writer  whose  works  are  lost,  Eusebius  says 
he  "superadds"  the  testimony  of  Dionysius,  in  or- 
der that  the  truth  of  his  history  may  be  still  more 
confirmed/ 

MiLTiADEs — Maximus — PiNYTus.— About  A.  D.  175. 

But  little  is  known  of  these  writers.  Maximus 
was  Bishop  of  Jerusalem.  He  is  probably  the  one 
referred  to  by  Eusebius,^  who  says  he  wrote  on  the 
origin  of  evil,  and  on  the  creation  of  matter. 

The  same  Avriter  refers  thus  to  Pinytus  : 

Referring  to  the  writings  of  Dionysius  of  Corinth,  he  speaks  of  an 
epistle  to  the  Gnossians,  in  which  Dionysius  "admonishes  Pinytus, 
not  to  impose  upon  the  brethren  without  necessity,  a  burden  in  re- 
gard to  purity,  too  great  to  be  borne;  "but  to  pay  regard  to  the  infirm- 
ity of  the  great  mass.'  Pinytus,  in  reply,  admire^  and  applauds  Dion- 
ysius, but  exhorts  him,  at  the  same  time,  to  impart,  some  time  or 
other,  stronger  food,  and  to  feed  the  people  under  him  with  writings 
abounding  in  more  perfect  doctrine,  when  he  wrote  again,"  etc.-— 
[Ecclesiastical  History,  4.  23, 

MoDESTAS — MuSANUS. — A.   D.   176. 

These  writers  are  mentioned  by  Dr.  Lardner,^  as 
writers  of  the  second  century,  whose  works  are  lost. 

Churches  of  Vienne  and  Lyons. — A.  D.  177. 

An  epistle  is  said  to  have  been  written  by  these, 
to  certain  eastern  churches,  and  the  extracts  from 
it  occupy  a  prominent  place  in  ecclesiastical  history. 
The  information   comes  through   Eusebius.     The 

(i.)    Ecclesiastical  Hist.  2.  25. 

(2.)    Ibid.  5.  27. 

(3.)    Lard.  Works,  vol.  i,  p.  436. 


444  FIFTH  PERIOD — A.  D.   170  tO  A.  D.  185. 

epistle   is   supposed  to  contain  references  to  the 
Protevangelion  Gospel. 

Florinus — Blastus. — A.  D.  177. 

Florinus  was  a  presbyter  of  the  Roman  Church. 
Was  ejected  for  heresy.  He  maintained  that  God 
was  the  author  of  evil.  Blastus  was  of  the  same 
school. 

Melito  of  Sardis. — A.  D.  177. 

It  is  supposed  that  some  fragments  of  the  lost 
writings  of  Melito,  have  been  preserved  in  the 
Ecclesiastical  History  of  Eusebius.'  In  these,  some 
have  found,  as  they  have  supposed,  allusions  to 
the  New  Testament  writings.  The  inference  is  by 
others  denied.  Michaelis  Avas  inclined  to  the  opin- 
ion, also,  that  Melito  had  testified  to  the  existence 
of  a  Syriac  version.  But  Bishop  Marsh  shows  that 
the  inference  of  Michaelis  was  illogical  and  unau- 
thorized.^ The  fact  is,  we  have  not  sufficient 
evidence  as  to  what  Melito  wrote. 

Some  Syriac  writings  have  appeared  under  the 
name  of  Melito,  but  they  are  not  considered  genu- 
ine. His  Discourse,  or  Apology,  and  some  other 
supposed  fragments,  are  given  in  the  22d  volume 
of  Ante-Nicene. 

Athenagoras. — A.  D.  177. 

But  little  is  known  of  Athenagoras,  beyond  the 
fact  that  he  was  an  Athenian  philosopher,  became 

(i.)    Ecc.  History,  4.  26. 

(2.)    Marsh's  Miehaelis,  vol.  2,  p.  552. 


ATHENAGORAS.  445 

a  Christian,  and  about  the  date  above  mentioned, 
is  reputed  to  have  presented  to  the  Emperors 
Marcus  Aurelius  and  Commodus  an  apology  for 
Christians,  which  is  still  extant.  A  Treatise  on 
the  Resurrection  is  also  attributed  to  him. 

In  his  Apology,  Athenagoras  has  been  supposed 
to  refer  to  some  of  the  canonical  gospels ;  but 
nothing  definite  can  be  determined  in  regard  to  it. 

We  may  safely  accept  the  conclusion  of  Dr. 
Donaldson,  expressed  as  follows  : 

"Athenagoras  makes  no  allusion  to  the  inspiration  of  the  New 
Testament  writers.  He  does  not  mention  one  of  them  by  name,  and 
one  cannot  be  sure  that  he  quotes  from  any  except  Paul.  All  the 
passages  taken  from  the  gospels,  are  part  of  our  Lord's  discourses, 
and  may  have  come  down  to  Athenagoras  by  tradition." — [Hist.  Ch, 
Lit.  and  Doct.  3.  p.  172. 

The  passages  referred  to  differ  also  from  those  in 
the  canonical  gospels,  and  may  have  exactly 
corresponded  with  older  gospels  then  extant. 

The  fact  that  Athenagoras  nowhere  mentions 
either  of  the  four  gospels  by  name,  becomes  the 
more  remarkable  when  it  is  considered  that  he 
cites  by  name,  Moses,  Jeremiah,  Jonah,  Thales, 
Plato,  Homer,  Hesiod,  Orpheus,  Herodotus, 
Pythagoras,  Euripides,  Aristotle,  and  others. 

Though  the  Gospels  of  Luke  and  Mark,  and 
possibly  John,  may  then  have  been  written,  it  is 
not  probable  that  they  were  much  known,  or  that 
any  names  of  reputed  authors  were  attached  to  them. 

Claudius  Apollinaris, — A.  D.  178, 
"Was  Bishop  of  Hierapolis.     He  is  said  to  have 


446  FIFTH  PERIOD — A.  D.   170  TO  A.  D.  185. 

participated  in  the  great  paschal  controversy.  In 
an  extract  purporting  to  be  from  a  work  written 
by  him  on  the  passover,  there  is  a  reference  to 
what  Matthew  had  said,  and,  by  implication,  to 
the  Gospel  of  Matthew.  The  extract  is  found  in 
the  preface  to  the  Paschal  Chronicle,  a  work  of  the 
seventh  century.  Its  genuineness  is,  however, 
generally  discredited.  ^  Three  fragments  are  given 
in  Ante-Nicene,  vol.  22. 

Theophilus  of  Antioch. — A.  D.  180. 

This  writer  occupies  a  prominent  place  in  all  the 
works  on  the  canon.  He  was  Bishop  of  Antioch. 
Of  his  writings  three  letters  to  Autolycus  are  pre- 
served, in  one  of  which  the  Gospel  of  John  is  ex- 
pressly mentioned  by  name ;  ^  though  it  is  not 
stated  it  was  written  by  an  apostle. 

Theophilus  is  reputed  to  have  written  a  Com- 
mentary on  the  gospels,  which  is  lost. 

Bardesanes— Hermogenes— Bacchylus  of  Corinth 
— Pant^nus. — A.  D.  180. 

The  works  of  these  writers  are  lost  except  a  few 
fragments.  ''The  Discourse  on  Fate, "  of  Barde- 
sanes, is  given  in  Ante-Nicene,  vol.  22,  pt.  2,  p.  85. 

Bardesanes  was  a  native  of  Mesopotamia,  and 
lived  at  Edessa.     He  was  a  man  of  learning.  ^ 

Some  have  attributed  to  Bardesanes  the  author- 

(i.)  Donaldson,  Hist.  Ch.  Lit.  and  Uoct.  3.  247;  Lardner,  Credibility,  etc.,  vol.  2, 
p.  296. 

,  (2.)  Ad  Autolycum,  2.  22. 

(3.)  Jerome,  in  Or.  c.  10,  p.  301;  Augustine,  de  Civitate  Dei,  lilier  22,  c.  24. 


MARCIA.  447 

ship  of  the  Recognitions.     Eusebius  mentions  him 
in  his  ecclesiastical  History,  20.  30. 

Hermogenes  ascribed  matter  to  an  irregular  mo- 
tion. ' 

Bacchylus  of  Corinth  was  zealous  in  defending 
the  faith  against  heretics.  He  was  one  of  the 
bishops  who  convened  local  councils,  at  the  request 
of  Victor  of  Rome,  to  settle  the  paschal  contro- 
versy. 

Pantsenus  has  been  spoken  of  in  connection  with 
the  Gospel  of  Matthew.  ^ 

Alexandria  was  the  scene  of  his  labors.  He  pre- 
ceded Clement  of  Alexandria  in  the  presidency  of 
the  catechetic  school,  or  seminary,  in  that  city. 
Soon  after,  he  went  as  missionary  to  India.  He 
is  said  to  have  been  the  author  of  commentaries  on 
the  scriptures. 

Marcia.— A.  D.  183. 

Marcia  was  a  concubine  of  the  Emperor  Com- 
modus.     Dion  Cassius  says  of  her  : 

"She  is  related  to  have  had  a  great  affection  for  the  Christians,  and 
to  have  done  them  many  good  offices;  she  having  a  great  ascendency 
over  Commodus."-[Hist.  1.  72,  p.  819. 

Hegesippus. — A.  D.  185. 

Hegesippus  was  a  Jewish  Christian  of  Jerusalem. 
He  traveled  extensively  in  order  to  become  ac- 
quainted with  the  condition  of  the  church,   and 

(i.)    Lardner,  vol.  4,  p.  266. 
(2.)    See  chapter  XXXI. 


448         FIFTH   PERIOD — A.  D.  170  TO  A.  D.   185. 

came  to  Rome  during  the  bishopric  of  Anicetus, 
sometime  between  the  years  160  and  170. 

Afterward,  about  185,  he  wrote,  it  is  stated,  a 
historical  work,  called  ''Memoirs,"  in  five  books. 
It  is  said  to  have  been  a  complete  history  of  Christ- 
ianity, down  to  his  own  time.  It  is  now  lost,  ex- 
cept a  few  short  fragments,  most  of  them  being 
only  such  as  Eusebius  has  thought  proper  to  pre- 
serve. 

Hegesippua  was  an  Ebionite,  and,  like  the  others  of  that  sect,  was 
violently  opposed  to  Paul.  The  virulence  of  these  Christians  against 
the  great  apostle  of  the  Gentiles,  is  well  illustrated  by  a  fragment  of 
Hegesippus,  preserved  by  Gobarus,  of  the  sixth  century.  Referring 
to  the  words  of  Paul,  in  1  Cor.  2.  9,  "Eye  hath  not  seen,  nor  ear  heard, 
neither  have  entered  into  the  heart  of  man,  the  things  which  God 
hath  prepared  for  them  that  love  him,"  Hegesippus  says: 

"These  words  are  vainly  spoken,  and  those  who  say  these  things 
give  the  lie  to  the  divine  writings,  and  to  the  Lord,  saying,  'Blessed 
are  your  eyes  that  see,  and  your  ears  that  hear.' " — [Photius,  Bib.  Cod. 
232,  col.  893. 

This  passage,  cited  by  Hegesippus,  is  supposed  to  be  taken  from 
the  Gospel  of  the  Hebrews,  which  Eusebius  says,  Hegesippus  used,  i 
It  will  be  noticed  that  the  passage  agrees  in  sense,  while  differing  in 
phraseology,  from  Matthew. 

Hegesippus,  though  he  traveled  extensively  over  the  Christian 
world,  makes  no  mention  of  the  canonical  gospels.  Some  supposed 
quotations  from  them  have  given  rise  to  the  usual  discussion. 

(i.)    Ecc.  Hist.  4.  22. 


CHAPTER     XXXV. 

EEVIEW   OF  THE  FIFTH  PERIOD. 


Introduction  op  the  Four  Gospels  and  Acts  of  the 
Apostles,  preparatory  to  the  Establishment  of  the 
Papacy — The  Subject  involved  in  Mystery — Sources  of 
Information  gone — Slaughter  op  the  Innocents. 

Though  we  find  no  mention  of  the  four  gospels 
during  the  fifth  period,  with  the  single  exception  of 
the  Gospel  of  John,  there  is  reason  to  believe  they 
were  all  written  during  this  time,  as  a  part  of  the 
structure  upon  which  Roman  Catholic  dominion 
was  to  rest.  This  relation  to  Roman  Catholicism, 
is  more  particularly  to  be  noticed  in  the  Gospels  of 
John  and  Matthew,  and  the  Acts  of  the  Apostles. 
The  Gospels  of  Luke  and  Mark  may  have  been 
composed  without  any  special  reference  to  the  hie- 
rarchy ;  the  one  to  counteract  the  influence  of 
Marcion  and  his  Gospel,  and  the  other,  to  preserve, 
in  a  complete  and  comprehensive  form,  some  of 
the  older  traditions  of  the  church,  which  had  been 
in  circulation  in  various  forms,  particularly  in  the 
Gospel  of  Peter. 


450         FIFTH   PERIOD — A.  D.  170  TO  A.  D.   185. 

The  Gospel  of  John  was  adopted,  as  settling  in 
beautiful  language,  and  in  an  acceptable  form,  the 
doctrine  of  the  divinity  of  Jesus,  and  as  indicating 
the  unity  of  the  church  under  Peter.  The  Gospel 
of  Matthew,  in  still  more  explicit  language,  laid 
the  foundations  broad  and  deep,  for  the  establish- 
ment of  the  supremacy  of  the  papal  power,  on  the 
authority  of  Christ  as  delegated  to  Peter  ;  while  the 
Acts  of  the  Apostles  bridged  over  the  differences 
which  had  so  long  existed  between  the  followers  of 
Peter  and  Paul. 

While  thus  much  is  apparent  upon  the  surface, 
if  we  attempt  to  go  deeper  into  the  subject,  we  find 
everything  involved  in  mystery. 

All  the  most  reliable  sources  of  information  are 
closed  to  the  researches  of  the  historian.  Those 
writings  of  the  second  century  to  which  he  would 
naturally  turn  for  information,  commentaries  and 
works  written  especially  concerning  the  gospels 
then  in  circulation,  are  lost  or  destroyed,  without  a 
single  exception. 

Not  one  remains  to  give  its  testimony  on  one 
side  or  the  other  of  any  controverted  question. 
Also  many  books  written  on  the  same  subject, 
during  the  next  two  or  three  hundred  years  ;  while 
it  is  notorious  that  others,  which  have  been  pre- 
served, have  been  tampered  with  and  extensively 
interpolated. 

Loss  OR  Destruction  op  Evidence  concerning 
THE  Four  Gospels. 

The  following  is  some  of  the  evidence  of  the 


LOSS   OR   DESTRUCTION   OF   EVIDENCE.  451 

second  century,  which  has  disappeared. 

1.     The  Commentaries  of  Basilides. — A.  D.  125. 

Basilides  is  said  to  have  written  a  Commentary 
on  "the  Gospel,"  in  24  books.  A  gospel  is  also 
attributed  to  him.  But  the  better  opinion  appears 
to  be  that  the  Commentaries  and  the  Gospel  were 
one  and  the  same. 

These  commentaries  must  have  thrown  a  flood 
of  light  upon  the  history  of  the  gospels  then  in 
existence.  They  would  at  least  disclose  the  number 
and  character  of  the  principal  ones  then  in  circu- 
lation. 

2.     Agrippa  Castor, — A.  D.  130, 

Wrote  in  refutation  of  the  heresies  of  Basilides. 
This  has  perished  with  the  commentaries  of  his 
adversary. 

3.     The  Works  of  Prodicus. — A.  D.  120. 

The  followers  of  Prodicus  boasted  of  having  the 
secret  books  of  Zoroaster.  His  writings  would 
probably  have  disclosed  the  connection  between 
Persian  mythology  and  the  Gospels  of  the  Infancy. 

4.     Apologies  of  Quadratus  and  Aristides. 
A.  D.   126. 

If  these  had  been  preserved,  we  could  test  the 
correctness  of  the  assertion  of  Eusebius  that  the 
Apology  of  Quadratus  referred  to  the  miracles  of 
Christ;  which,  in  that  case,  would  be,  so  far  as 
known,  the  first  reference  to  them  in  history.     We 


452  FIFTH    PEROD — A.  D.  170  TO  A  D.   185. 

would  know  also  what  is  meant  by  the  statement 
of  the  same  historian,  if  there  be  any  truth  in  it  at 
all,  that  Quadratus  and  others,  at  that  time,  de- 
livered to  those  who  had  not  heard  the  faith,  the 
books  of  the  holy  gospels.  We  would  probably 
learn  from  their  writings  what  gospels  were  extant 
in  their  day. 

5.     Aristion, — A.  D.  130, 

According  to  Papias,  as  coming  through  Euse- 
bius,  preserved  traditions  concerning  Christ.  These 
traditions  would  have  thrown  much  light  upon  the 
gospel  history,  and  upon  the  earlier  gospels. 

6.     John  the  Presbyter. — A.  D.  130. 

John,  like  Aristion,  appears  in  Eusebius  as  one 
of  the  informants  of  Papias,  particularly  concern- 
ing certain  writings  composed  by  Mark  and  Mat- 
thew ;  information  which  was  long  supposed  to  re- 
late to  the  gospels  bearing  those  names.  It  is  now 
thought  they  cannot  be  regarded  as  referring  to  any 
of  the  canonical  gospels.  Had  we  the  original  tra- 
ditions, or  statements,  in  full,  they  would  at  once 
settle  the  question. 

7.     Cerinthus, — A.  D.  145, 

Was  the  reputed  author  of  a  gospel.  His  gospel 
and  writings  are  lost  or  destroyed. 

8.     Valentinus. — A.  D.  150. 

Valentinus  had  a  gospel,  called  "The  Gospel  of 
Truth."     Irenseus  places  it  sharply  in  antagonism 


LOSS   OR   DESTRUCTION   OF   EVIDENCE.  453 

with  the  four  gospels  ;  says  they  are  false,  if  that 
of  Valentinus  was  the  Gospel  of  Truth  ;  that  if  they 
are  true,  Valentinus'  was  false.  As  the  work  of 
Irenseus  is  preserved,  and  the  four  gospels,  it  is 
much  to  be  regretted,  and  must  be  considered 
calamitous  to  the  cause  of  impartial  investigation, 
that  we  have  not  the  Gospel  of  Valentinus,  and  his 
writings  in  support  of  it. 

9.     Papias,— A.  D.  125, 

Is  said  to  have  written  five  books,  entitled  ''Ex- 
position of  the  Oracles  of  the  Lord."  This  must 
have  been  a  Commentary  on  the  Oracles,  or  collec- 
tions of  the  sayings  of  Christ ;  and  would  have 
been  invaluable ;  giving  those  sayings,  as  they 
stood  early  in  the  second  century. 

10.     The  Writings  of  Marcion. 

Pure  Christianity  has  suffered  no  greater  loss 
than  that  of  the  writings  of  Marcion,  the  great 
theological  thinker  of  the  second  century — the 
compiler  of  the  first  complete  gospel — the  collector 
of  the  epistles  of  Paul — the  editor  and  publisher  of 
the  first  New  Testament. 

While  the  elaborate  work  against  him,  written 
by  Tertullian,  who  called  him  a  ''hound,"  has  been 
preserved,  and  the  work  of  Epiphanius,  who  be- 
stowed upon  him  the  euphonious  appellation  of 
"beast,"  the  writings  of  Marcion  have  perished, 
except  such  as  are  found  in  the  references  and  cita- 
tions of  his  adversaries.  His  works  have  shared 
the  common  fate  of  the  writings  of  the  heretics  of 


454  FIFTH  PERIOD A.  D.    170  TO  A.  D.   185. 

the  second  century,  none  of  which,  in  their  original 
form,  have  been  permitted  to  come  down  to  us. 

Marcion  was  an  educated  man,  and  a  profound 
thinker,  and  no  relic  of  Christian  antiquity,  next 
to  the  Epistles  of  Paul,  would  to-day  be  more  val- 
uable than  his  writings.  Being  himself  a  collector 
of  gospel  and  New  Testament  manuscripts,  his 
writings  upon  those  subjects  would  forever  set  at 
rest  the  question  as  to  what  gospels  were  then  in 
circulation. 

11.     The  Work  of  Justin  Martyr  against  Her- 
esies. 

As  his  Dialogue  with  Trypho  contains  an  exposi- 
tion of  the  Old  Testament,  his  work  against  here- 
sies would  probably  have  thrown  light  upon  the 
gospels  in  circulation  in  his  day.  It  would  at  least 
have  determined  the  much  controverted  question 
as  to  the  gospels  used  by  Justin  himself. 

12.     The  Writings  of  Apelles. — A.  D.  160. 

Apelles  was  a  Gnostic  leader  who  had  a  gospel 
of  his  own,  and  whose  writings  must  have  referred 
to  other  gospels.     His  works  are  lost  or  destroyed. 

13.     Peregrinus, — A.  D.  about  160, 

An  erratic  but  talented  Christian  philosopher, 
held,  for  a  time,  a  commanding  position  among 
the  Christians  of  Palestine.  "Some  books"  says 
Lucian,  *'he  interpreted  and  explained,  others  he 
wrote."  His  writings  would  constitute  an  import- 
ant chapter  in  the  history  of  the  times.     We  have 


LOSS   OR   DESTRUCTION   OF   EVIDENCE.  455 

sketches  of  the  man  from  Lucian,  Ammianus, 
Aulus  Gellius  and  others,  but  his  writings  have  all 
perished. 

14.     Marcellina.— A.  D.  160. 

It  would  scarcely  be  expected  that  the  heretical 
writings  of  a  woman  would  be  preserved,  amid 
such  wholesale  slaughter  of  the  obnoxious  works 
of  the  opposite  sex.  The  writings  of  Marcellina 
have  perished. 

15.     MoNTANus. — A.  D.  170. 

Much  has  been  said  about  Montanism,  but  we 
have  only  such  extracts  from  the  works  of  its 
founder  as  his  adversaries  have  chosen  to  preserve. 

16.     The  Writings  of  Tatian. — A.  D.  170. 

Tatian  wrote,  it  is  said,  a  Harmony  of  the  gos- 
pels. Though  it  is  quite  evident  that  he  made  use 
of  the  Gospel  of  the  Hebrews,  and  his  work  was 
even  known  by  some  under  that  name,  an  attempt 
has  been  made  to  connect  his  Harmony  with  the 
four  gospels,  on  the  unsupported  and  suspicious 
testimony  of  Eusebius.  He  says  it  was  called  the 
Diatessaron,  which  he  explains  as  meaning  of  or 
from  the  four.  If  we  had  the  writings  of  Tatian 
himself  or  his  Harmony,  the  question  could 
speedily  be  determined. 

17.     Marcus,— about  A.  D.  170, 

Had,  according  to  Irenseus,  an  innumerable  mul- 
titude of  apocryphal  writings.     He  probably  wrote 


456  FIFTH  PERIOD — A.  D.   170  tO  A.  D.  185. 

in  explanation  of  these  books,  and  of  their  origin. 
Both  the  books  themselves,  with  a  few  exceptions, 
and  whatever  he  may  have  written  concerning 
them,  have  perished. 

18.     Pant^nus.— A.  D.  180. 

While  it  could  not  be  expected  that  Pantsenus,  if 
he  wrote  the  Gospel  of  Matthew,  would  admit  the 
fact,  yet  if  we  had  the  account  of  his  travels  in 
India,  and  of  his  discovery  there,  as  claimed,  of  an 
original  Gospel  of  Matthew,  we  might  have  at 
least  some  light  thrown  upon  the  origin  of  that 
gospel . 

19.    The  Chronicles  of  Hegesippus. — A.  D.  185. 

Hegesippus  was  the  first  church  historian.  He 
traveled  over  nearly  all  Christendom,  for  the 
express  purpose  of  obtaining  information,  and 
then  wrote  the  history  of  the  church,  from  the  be- 
ginning to  his  own  time.  This  work  is  lost  or 
destroyed.  The  extent  of  the  loss  cannot  be  over- 
estimated. 

Eusebius  was  the  next  historian,  writing  140 
years  afterward. 

He  had  the  history  of  Hegesippus  before  him. 

After  referring  to  the  death  of  James,  and  the 
statement  of  Clement,  that  James  was  thrown  from 
a  wing  of  the  temple,  and  beaten  to  death  with  a 
club,  he  says : 

Hegesippus,  also,  who  flourished  nearest  the  days  of  the  apostles, 
in  the  fifth  book  of  his  Commentaries  gives  the  most  accurate  account 
of  him,  thus: 


LOSS   OR   DESTRUCTION  OF   EVIDENCE.  457 

Here  follows  a  lengthy  account  of  the  death  of 
James.     Eiisebius  then  adds  : 

"Such  is  the  more  ample  testimony  of  Hegesippus,  in  which  he 
fully  coincides  with  Clement."— [Ecc.  Hist.  bk.  2,  23. 

Again,  Eusebius  gives  an  account  of  the  grand- 
children of  Judas,  called  the  Lord's  brother,  who 
were  examined  before  the  Emperor  Domitian.  He 
concludes  as  follows:  ''Such  is  the  statement  of 
Hegesippus."  ' 

Again,  speaking  of  the  martyrdom  of  Simeon, 
second  Bishop  of  Jerusalem,  he  says : 

"To  this  the  same  Hegesippus  bears  testimony,  whose  words  we 
haye  already  so  often  quoted."— [Ecc.  H.  3.  32. 

He  then  quotes  several  passages,  further,  from 
the  same  author.  Subsequently,  referring  to  eccle- 
siastical writers ,  he  says  : 

"Among  these  Hegesippus  holds  a  distinguished  rank,  many  of 
whose  writings  we  have  already  quoted,  where  we  have  given  some 
things  as  he  has  delivered  them  from  apostolic  tradition.  This  author 
compiled,  in  five  books,  the  plain  tradition  of  the  apostolic  doctrine, 
in  a  most  simple  style  of  composition,  and  clearly  shows  the  time  in 
which  he  lived,  where  he  writes  respecting  those  who  began  to  erect 
idols,  etc."  Here  follows  a  quotation  from  Hegesippus,  concerning 
the  erection  of  cenotaphs,  temples,  etc.— [Ecc.  Hist.  4.  8. 

Again  in  the  same  book  he  says : 

"Hegesippus,  indeed,  in  the  five  books  of  Commentaries  that  have 
come  down  to  us,  has  left  a  most  complete  record  of  his  own  views. 
In  these  he  states  that  he  conversed  with  most  of  the  bishops,  when 
he  traveled  to  Rome,  and  that  he  received  the  same  doctrine  from 
all.  We  may  also  add  what  he  says  after  some  observations  on  the 
Epistle  of  Clement  to  the  Corinthians." 

(i.)    Ecc.  Hist.  3.  20. 


458         FIFTH    PERIOD A.  D.   170  TO  A.  D.   185. 

He  then  quotes  Hegesippus  concerning  the 
Church  of  Corinth.  ' 

Continuing,  Eusebius  speaks  of  Hegesippus 
coming  to  Rome,  and  of  the  Roman  Bishops,  Ani- 
cetus,  Soter  and  Eleutherus. 

"  *In  every  succession,  however,'  says  Hegesippus,  'and  in  every 
city,  the  doctrine  prevails,  according  to  what  is  declared  by  the  law 
and  the  prophets,  and  the  Lord.' " 

He  then  quotes  what  Hegesippus  says  concerning 
the  beginning  of  heresies ,  and  the  ancient  heresies 
prevalent  among  the  Jews.  "^ 

"He  also  speaks  of  many  other  matters,"  says  Eusebius,  "which  we 
have  in  part  already  quoted,  and  introduced  in  their  appropriate 
places.  He  also  states  some  particulars  from  the  Gospel  of  the  He- 
brews, and  from  the  Syriac,  and  particularly  from  the  Hebrew  lan- 
guage, showing  that  he  himself  was  a  convert  from  the  Hebrews. 
Other  matters  he  also  records,  as  taken  from  the  unwritten  tradition 
of  the  Jews.  And  not  only  he,  but  Irenseus  also,  and  the  whole  body 
of  the  ancients  called  the  Proverbs  of  Solomon,  'Wisdom,'  compre- 
hending every  virtue.  Also  in  discoursing  on  the  books  called  apoc- 
ryphal, he  relates  that  some  of  them  were  forged  in  his  day,  by  some 
of  the  heretics."— [Ecc.  History,  4.  22. 

From  the  foregoing  it  will  be  seen  how  much  of 
the  history  of  Hegesippus  is  incorporated  into  that 
of  Eusebius.  A  few  meager  items,  of  compara- 
tively no  historical  value  ; — the  manner  of  the 
death  of  James — an  examination  of  a  few  individ- 
uals before  Domitian — the  martyrdom  of  Simeon 
— the  worshiping  of  idols — the  journey  to  Rome, 
and  a  few  words  concerning  the  commencement  of 
heresies. 

(i.)    Ecc.  Hist.  4.  22. 
(2.)    Ibid. 


LOSS   OR   DESTRUCTION   OF   EVIDENCE.  459 

Not  a  word  of  what  was  important  to  be  known  ; 
— of  the  history  of  the  progress  of  the  church,  and 
of  the  doctrines  which  had  prevailed — of  the  con- 
troversies between  the  Jewish  and  Gentile  Chris- 
tians— of  the  history  of  Paul  and  Peter,  and  of  the 
founding  of  the  Church  of  Rome  ;  and  above  all, 
of  the  history  of  the  gospels  and  New  Testament 
books  which  Hegesippus  found  in  circulation, 
showing  by  whom  they  were  written,  and  how  they 
had  been  preserved. 

So  far  as  can  be  learned,  Hegesippus  was  pro- 
foundly silent  concerning  the  four  gospels,  and 
spoke  only  of  the  Gospel  of  the  Hebrews. 

The  History  of  Hegesippus  must  have  been  writ- 
ten after  the  accession  of  Eleutherus,  Bishop  of 
Rome;  and  probably  about  A.  D.  185.  This  was, 
if  we  have  read  history  aright,  in  the  infancy  of 
the  four  gospels.  Whether  Hegesippus  met  with 
them,  and  if  so,  what  estimate  he  formed  of  them, 
in  comparison  with  the  Gospel  of  the  Hebrews,  is 
a  question  of  the  utmost  importance,  but  one  upon 
which  Eusebius  is  silent. 

Since  Eusebius  had  the  history  of  Hegesippus  in 
his  possession,  why  did  he  not  take  measures  to 
have  it  preserved,  or  else  incorporate  into  his  own 
history,  the  most  important  portions  of  it,  and 
particularly  the  evidence,  if  any,  in  favor  of  the 
four  gospels? 

According  to  Eusebius,  Hegesippus  said,  that  in 
every  city,  the  doctrine  prevailed,  according  to  the 
law  and  the  prophets,  and  the  Lord,   and  that  he 


460  FIFTH  PERIOD A.  D.   170  TO  A.  D.  185. 

received  the  same  doctrine  from  all.  Eusebius 
would  have  his  readers  believe,  that  the  doctrine  of 
a  Jewish  Christian  of  the  second  century,  was  pre- 
cisely the  same  as  that  which  prevailed  in  every 
city.  Again,  Eusebius  says  that  Hegesippus  de- 
rived his  information  concerning  apostolic  doctrine 
from  tradition.  Is  that  consistent  with  the  exist- 
ence of  gospels,  which  were  everywhere  received 
in  the  church  as  authoritative?  Such  gospels 
would  have  been  superior  to,  and  would  have  taken 
the  place  of  all  tradition  concerning  apostolic  doc- 
trine. 

20.  Commentaries  op  Heracleon. — A.  D.  190. 

It  is  claimed  that  Heracleon  wrote  Commenta- 
ries on  Luke  and  John.  Clement  of  Alexandria 
quotes  Heracleon  in  such  a  way  as  to  indicate  that 
he  had  commented  on  Luke  or  Marcion,  or  on 
some  other  gospel  containing  the  sayings  of  Christ. 
The  commentaries  on  John  are  inferred  from  some 
passages  in  Origen. 

If  these  commentaries  existed,  their  loss  is  irre- 
parable . 

21.  The  Writings  of  Serapion. — A.  D.  190. 

These,  of  which  we  have  but  a  brief  extract  in 
Eusebius,  would  have  enlightened  us  further  in 
regard  to  the  transaction  at  Rhossus.  From  Se- 
rapion, we  could  have  learned  something  of  the 
four  gospels  which  he  was  substituting  in  place  of 
the  Gospel  of  Peter.  He  could  inform  us  how  long 
the  four  gospels  had  been  in  circulation — where  he 


LOSS   OR   DESTRUCTION   OF   EVIDENCE.  461 

obtained  them — what  other  gospels  he  had  been 
obliged  to  suppress  to  make  way  for  them,  and 
whether  he  was  acting  under  the  direction  of  the 
Church  of  Rome.     His  writings  have  perished. 

22.     Clement  of  Alexandria, 

Is  said  to  have  composed  a  work,  specially  upon 
the  scriptures  which  were  considered  authoritative. 

Eusebius  says,  that  in  the  work  called  Hypoty- 
poses,  Clement  gave  abridged  accounts  of  all  the 
canonical  scriptures.  ' 

This  work  has  perished,  while  most  of  the  other 
more  important  writings  of  Clement  have  been 
preserved.  ^ 

This  ends  the  list  of  works  of  the  second  century, 
either  written  expressly  concerning  the  gospels  and 
New  Testament  books  in  circulation  at  that  time, 
or  which  would  have  thrown  more  or  less  light 
upon  the  subject ; — more  than  fifty  books,  by  more 
than  twenty  authors. 

Nearly  every  thing  written  concerning  the  gos- 
pels to  the  year  325,  and  all  the  copies  of  the  gos- 
pels themselves  to  the  same  period,  are  lost  or 
destroyed. 

(i.)    Ecclesiastical  Hist.  6.  14. 

(2.)  Besides  the  Hypotyposes,  (Hupotuposeis),  consisting  of  eight  books  of  expo- 
sition of  scripture,  Clement  wrote  an  Ecclesiastical  Canon;  (Kanon  Ekkleesiastikos.) 
This  also  has  perished. 


SIXTH    PERIOD. A.  D.    185  TO  A.  D.   200. 

CLOSE  OF  THE  SECOND  CENTURY. 


CHAPTER    XXXVI. 


ASTERIUS     UrBANUS — CaSSIANUS — HeRACLEON — MURATOR- 

lAN  Fragment — Ptolem^eus — Maximilla — Victor — Sera- 
pioN,  Bishop  of  Antioch — Theodotus  of  Byzantium — 
Narcissus,    Bishop   of  Jerusalem  —  Khodon — Palm  as — 

POLYCRATES,     BiSHOP     OF     EpHESUS — MaXIMUS,    BiSHOP     OF 

Jerusalem — Noetus  —  Praxeas  —  Symm  achus  —  Hermas — 
Seleucas — PisTis  Sophia — Artemon — Second  Epistle  of 
Clement — Julius  Africanus. 

Asterius  Urbanus. — A.  D.  188. 

Of  this  writer,  but  little  is  known.  According 
to  Cave,  he  flourished  about  the  year  188. 

Cassianus. — A.  D.  190. 

Julius  Cassianus  was  a  writer  of  the  second  cen- 
tury, who  was  quoted  by  Clemens  Alexandrinus, 
thus  : 

Wherefore  Cassianus  saith,  that  when  Salome  asked  (Christ),  when 
the  things  should  be  known,  concerning  which  she  enquired,  our 
Lord  answered,  "When  you  shall  despise,"  etc. 


MURATORIAN   FRAGMENT.  463 

Which,  Clement  adds,  was  to  be  found  in  the 
Gospel  according  to  the  Egyptians.  From  which 
it  is  to  be  inferred  that  Cassianus  made  use  of  that 
gospel. 

Ptolem^us — Heracleon, — A.  D.  190. 

These  were  prominent  Gnostics. 

Ptolemaeus  wrote  a  letter  to  Flora,  which  occu- 
pies a  distinguished  place  in  the  literary  history  of 
the  times.  ^ 

In  this  letter,  Ptolemy,  having  commented  upon 
the  ceremonial  and  typical  laws  of  the  Pentateuch, 
as  having  been  annulled  by  the  appearing  of  the 
truth,  adds  : 

"These  things  the  other  disciples  of  Christ  taught,  and  also  the 
apostle  Paul."  After  which  he  tells  Flora,  that  "he  will  explain  to 
her  the  particulars  of  that  doctrine  he  had  just  been  mentioning,  by 
the  help  of  tradition  received  from  the  apostles,  and  handed  down  to 
them."  But  he  adds,  "All  must  be  tried  by,  and  made  to  square  with, 
the  doctrine  of  the  Savior  himself,  which  was  to  be  the  rule." — [Ap- 
pend, ad  Ireu.  pp.  360,  361.  Grabe,  Spi.  Pat.  vol.  2,  p.  77. 

Heracleon  is  quoted  by  Clement  and  Origen,  and 
is  said  to  have  written  Commentaries  on  Luke  and 
John.  This,  again,  is  denied  by  some  critics.  Ori- 
gen shows  that  Heracleon  made  use  of  the  Gospel 
of  Peter. 

The  Muratorian  Fragment. — About  A.  D.  190. 

Nothing  could  better  illustrate  the  paucity  of  ma- 
terials from  which  to  make  up  a  correct  judgment 
concerning    the   New  Testament   writings   of   the 

(i.)    See  Epiphanius,  Haer.  30.  3-7. 


464  SIXTH    PERIOD — A.  D.  185  TO  A.  D.  ^00 

second  century  than  the  prominence  which  has  been 
given  to  an  anonymous  manuscript,  discovered  in 
the  last  century,  by  the  Italian  scholar,  Muratori. 

This  celebrated  manuscript  was  found  in  the 
Ambrosian  library  at  Milan ,  in  a  manuscript  con- 
taining other  writings  of  little  importance. 

It  speaks  of  ''the  third  book  of  the  Gospel  accor- 
ding to  Luke,"  of  ''the  fourth  of  the  gospels  of 
John,  one  of  the  disciples;" — of  the  Acts  of  the 
Apostles ;  13  Epistles  of  Paul,  an  Epistle  to  the 
Laodiceans,  and  another  to  the  Alexandrians,  (sup- 
posed to  be  the  Epistle  to  the  Hebrews),  "forged 
in  the  name  of  Paul,  after  the  heresy  of  Marcion  ;" 
and  '  'many  others  which  cannot  be  received  by  the 
Catholic  Church,  as  gall  must  not  be  mixed  with 
vinegar. ' ' 

The  Epistle  of  Jude,  and  the  2d  and  3d  Epistles 
of  John,  are  spoken  of  doubtfully,  as  among  the 
received  books.  So  also  the  Book  of  Wisdom.  The 
Apocalypses  of  John  and  Peter  were  received,  but 
some  objected  to  reading  in  the  church  the  Apoca- 
lypse of  Peter.  Special  reference  is  made  to  the 
Pastor  of  Hermas,  the  writer  thinking  it  should  be 
read  privately,  but  not  publicly  in  the  church. 

It  will  be  seen  that  the  document  exhibits  a  very 
confused  condition  of  the  canon. 

The  manuscript  was  estimated  by  Muratori  him- 
self, to  be  about  a  thousand  years  old.  It  bears 
internal  evidence  of  being  a  transcript  of  an  older 
document.     How  often  it  has  been  copied,  cannot 


MURATORIAN    FRAGMENT.  465 

be  known ,  nor  even  in  what  language  it  was  origin- 
ally written.  It  appears  in  Latin,  and  the  text  is 
very  corrupt. 

It  is  supposed  by  some  to  have  been  written  in 
the  latter  part  of  the  second  century  ;  the  supposi- 
tion being  based,  principally,  upon  the  reference  to 
the  Pastor  of  Hermas.  This,  it  states,  "was  com- 
posed very  recently,  in  our  own  times,  in  the  City 
of  Rome,  the  Bishop  Pius,  his  brother,  sitting  in 
the  chair  of  the  Church  of  the  City  of  Rome." 
Pius  was  bishop  about  the  middle  of  the  second 
century. 

There  are  eminent  critics,  however,  who  hold, 
that  the  original  was  not  written  earlier  than  the 
third  century.  ^  Their  opinion  is  based  upon  inter- 
nal evidence  ;  particularly  the  expression,  ''sitting 
in  the  chair  of  the  church."  ^ 

The  document  itself,  a  production  of  about  the 
eighth  century,  cannot  be  looked  upon  as  very  sat- 
isfactory evidence  of  the  condition  of  the  canon  in 
the  second  century. 

Victor — Serapion,  Bishop  of  Antioch — Maxi- 
MILLA.     A.  D.  190. 

We  are  not  aware  that  any  of  the  writings  of 
these  are  extant,  except  a  fragment  or  two  of  Se- 
rapion. They  are  given  by  Eusebius,  and  relate 
to  the  interdict  of  the  Gospel  of  Peter,   and  the 

(i.)    Donaldson,  Hug,  Tayler,  Eichhorn  and  others. 
(2.)    Donaldson,  Cb.  Lit.  and  Doct.  3.  p.  212. 


466         SIXTH    PERIOD — A.  D.  185  TO  A.  D.  200. 

substitution  of  the  canonical  gospels,  in  its  stead. 

Theodotus  of  Byzantium. — A.  D.  192. 

A  considerable  fragment  from  this  writer,  is 
given  by  Clement  of  Alexandria.  Theodotus 
taught  that  Christ  was  a  man  only.  He  used  and 
cited  the  Preaching  of  Peter.  He  was  excommuni- 
cated by  Victor,  Bishop  of  Rome.  ' 

Rhodon — Narcissus,  Bishop  of  Jerusalem. — 
A.  D.  195. 

There  is  a  fragment  in  Eusebius,  attributed  to 
Rhodon,  in  which  he  vindicates  the  character  of 
Apelles.  ^ 

The  same  historian  relates  of  Narcissus,  Bishop 
of  Jerusalem,  that  when  the  oil  failed,  at  the  vigils 
of  the  great  watch  of  Easter,  Narcissus  commanded 
that  water  from  a  neighboring  well  should  be 
poured  into  the  lamps.  Whereupon,  Narcissus 
having  prayed  over  it,  the  water  was  changed  into 
oil ;  of  which,  Eusebius  says,  a  specimen  had  been 
preserved  until  that  time.  ^ 

The  same  writer  relates,  that  three  men  having 
slandered  Narcissus,  and  sworn  to  their  falsehoods, 
with  imprecations  of  death  upon  themselves,  by  a 
miserable  disease,  by  fire,  and  blindness,  respect- 
ively, if  their  statements  were  not  true,  in  each 
case  the  curse  which  had  been  invoked,  was  in- 

(i.)    Darras,  Hist.  Cath.  Church,  vol.  i,  p.  163. 
(2.)    Euseb.  Ecc.  Hist.  5.  13. 
(3.)    Ecc.  Hist.  6.  g. 


POLYCKATES.  467 

flicted  upon  them  by  an  omnipotent  Providence.  ' 

PaLMAS POLYCRATES,  BiSHOP  OF    EPHESUS. A.  D. 

196. 

These  bishops  were  deputed  by  Victor,  Bishop  of 
Rome,  to  convene  councils,  to  consider  the  question 
of  the  celebration  of' Easter. 

Palmas  convened  the  bishops  of  Pontus,  and 
Polycrates  those  of  pro-consular  Asia.  The  latter 
refused  to  endorse  the  decree  of  the  Italian  Council, 
which  provided  that  Easter  should  be  celebrated  on 
Sunday.  Thereupon  the  Asiatic  Churches  were 
excommunicated.  ^ 

Eusebius  says,  Polycrates  wrote  a  letter  to  Victor, 
and  gives  extracts  from  it.  ^ 

Maximus,  Bishop  of  Jerusalem. — A.  D.  200. 

According  to  Eusebius,  Maximus  wrote  on  the 
origin  of  evil,  and  on  the  creation  of  matter.  *  A 
lengthy  extract  is  given  by  Eusebius.  ^ 

NoETus.— A.  D.  200. 

About  this  time ,  the  controversy  concerning  the 
nature  of  Christ,  was  carried  on  with  much  spirit, 
by  Theodotus,  Hermogenes,  Noetus,  Vero,  Beryllus, 
and  Sabellius  on  the  one  side,  and  Artemon,  and 
Paul  of  Samosata,  on  the  other. 

(i.)  Ecc.  Hist.  6.  g. 

(2.)  See  next  chapter. 

(3.)  Ecc.  Hist.  3.  31,  and  5.  24. 

(4.)  Ecc.  Hist.  5.  27.  ■* 

(5.)  Evangelical  Preparation,   7.  22. 


468  SIXTH  PERIOD A.  D.   185  tO  A.  D.  200. 

Noetus  was  a  native  of  Asia  Minor.  He  main- 
tained that  Christ  was  the  one  God,  both  Father 
and  Son.     He  was  excommunicated. 

The  views  of  Noetus  led  to  much  discussion, 
which  resulted  in  the  Arian  controversy,  and  the 
establishment  of  the  doctrine  of  the  Trinity. 

Pkaxeas — Symmachus — Hermas — Seleucas. — 
A.  D.  200. 

These  writers  flourished  near  the  close  of  the 
second  century.  But  little  is  known  concerning 
them.  Seleucas  is  reputed  to  have  written  a  num- 
ber of  the  books  in  circulation  in  the  second  cen- 
tury, which  were  afterward  pronounced  apocryphal. 

There  is  a  strange  confusion  among  the  fathers 
in  regard  to  his  name.  He  is  called  Seleucas, 
Lucianus,  Lucanus,  Leucius,  Lucian,  Leuthon, 
Lentitius,  and  Leontius.  Also  Leucius  Charinus. 
It  was  Seleucas  who  had  published  a  version  of  the 
Gospel  of  the  Infancy,  which  rendered  it  ne- 
cessary for  Jerome  to  give  the  bishops  a  better 
version.' 

PisTis  Sophia— A.  D.  200. 

This  is  a  religious  work,  of  the  close  of  the  sec- 
ond century,  the  author  of  which  is  unknown. 

Second  Epistle  of  Clement. — A.  D.  200. 

It  is  supposed  to  have   been   written   about  this 
time.     The  divinity  of  Jesus,  which  was  not  dis- 
ci.)   See  Supposed  Gospel  of  the  Birth  of  Mary. 


ARTEMON.  469 

tinctly  taught  in  the  earlier  Clementines,  (but  ra- 
ther the  contrary  doctrine),  now  more  clearly 
appears . 

Artemon — Julius  Africanus. — A.  D.  200. 

But  little  is  known  of  Artemon,  beyond  the  fact 
that  he  was  prominent  in  the  Noetian  controversy. 

Africanus  was  the  writer  cited  by  Eusebius,  in 
his  forgery  upon  Thallus. 

These  names  close  the  list  of  the  more  important 
Christian  writers  of  the  first  two  centuries,  except 
the  three  great  fathers,  who  will  be  briefly  noticed 
in  the  next  chapter. 


CHAPTER    XXXVII. 


Iren^us — Clement  of  Alexandria — Tertullian. 


Irenseus  in  Gaul,  Clement  in  Egypt,  and  Tertul- 
lian in  Northern  Africa,  were  the  three  fathers,  by 
whose  influence  the  four  gospels  were  introduced 
into  general  circulation,  and  who  laid,  broad  and 
deep,  the  foundations  of  Roman  Catholic  suprem- 
acy. 

It  is  not  easy  to  form  a  just  estimate  of  these 
men.  That  they  were  so  far  above  the  masses  in 
general  intelligence,  as  to  give  them  an  immense 
and  controlling  influence  in  the  church,  is  certain  ; 
while,  judged  by  the  standard  of  more  enlight- 
ened times,  they  themselves  appear  at  a  disadvan- 
tage. 

The  Rev.  Dr.  Davidson  says  of  them  : 

"Irenseus  was  credulous  and  blundering;  Tertullian,  passionate 
and  one-sided;  and  Clement  of  Alexandria,  imbued  with  the  treasures 
of  Greek  wisdom,  was  mainly  occupied  with  ecclesiastical  ethics." — 
[Davidson,  Canon,  p.  121. 


THE    THREE    FATHERS.  471 

Again,  "Irenieus  argues  that  the  gospels  should  be  four  in  number, 
neither  more  nor  less,  because  there  are  four  universal  winds,  and 
four  quarters  of  the  world. 

"Matthew  wrote  his  gospel  while  Peter  and  Paul  were  preaching  in 
Rome,  and  founding  the  church.  [Citing  Iren.  adv.  Haer.  3.  1. 1.] 
Such  assertions  show  both  ignorance  and  exaggeration. 

"TertuUian  affirms,  that  the  tradition  of  the  apostolic  churches, 
guarantees  the  four  gospels,  [citing  adv.  Marc.  4.  5.],  and  refers  his 
readers  to  the  churches  of  Corinth,  Philippi,  Ephesus,  etc.,  for  the 
authentic  epistles  of  Paul.  [Citing  de  Prses.  Hser.  36.]  What  is  this 
but  the  rhetoric  of  an  enthusiast? 

"Clement  contradicts  himself  in  making  Peter  authorize  Mark's 
Gospel  to  be  read  in  the  churches;  while  in  another  place,  he  says  the 
apostle  'neither  forbade  nor  encouraged  it.'  [Citing  Clement  accord- 
ing to  Eusebius,  Ecc.  Hist.  2. 15,  and  6. 14.]"— Ibid. 

The  same  writer  continues  thus: 

"The  three  fachers  of  whom  we  are  speaking  had  neither  the  abil- 
ity nor  the  inclination  to  examine  the  genesis  of  documents  sur- 
rounded with  an  apostolic  halo.  No  analysis  of  their  authenticity 
and  genuineness  was  seriously  attempted.  In  its  absence,  custom, 
accident,  taste,  practical  needs  directed  the  tendency  of  tradition. 
All  the  rhetoric  employed  to  throw  the  value  of  their  testimony  as 
far  back  as  possible,  even  up  to  or  very  near  the  apostle  John,  is  of 
the  vaguest  sort.  Appeals  to  the  continuity  of  tradition  and  of 
church  doctrine,  to  the  exceptional  veneration  of  these  fathers  for 
the  gospels,  to  their  opinions  being  formed  earlier  than  the  composi- 
tion of  the  works  in  which  they  are  expressed,  possess  no  force. 

"The  ends  which  the  fathers  in  question  had  in  view,  their  polemic 
motives,  their  uncritical,  inconsistent  assertions,  their  want  of  sure 
data,  detract  from  their  testimony.  Their  decisions  were  much  more 
the  result  of  pious  feeling,  biased  by  the  theological  speculations  of 
the  times,  than  the  conclusions  of  a  sound  judgment.  The  very 
arguments  they  use  to  establish  certain  conclusions,  show  weakness 
of  perception.  What  are  the  manifestations  of  spiritual  feeling, 
compared  with  the  results  of  logical  reasoning?"— [Davidson  on  the 
Canon,  pp.  123, 124. 

One  great  work  of  these  fathers  was  the  estab- 
lishment of  the  four  gospels,  which  had  now  ap- 
peared, and  were  being  introduced  into  the  churches. 

Immediately  connected  with  this  was  the  estab- 


472         SIXTH    PERIOD A.  D.   185  TO  A.  D.  200. 

lishment  of  the   papal  power  on  a  definite  basis. 

Irenseus,  in  the  third  book  against  Heresies, 
written  about  A.  D.  190,  gave  the  opinion,  that 
every  church  should  agree  with  the  Church  of 
Rome  on  account  of  its  pre-eminent  authority.  (See 
next  chapter. )  About  five  years  afterward,  he  was 
called  upon  by  the  Roman  Bishop,  Victor,  to  as- 
semble a  council  of  the  Bishops  of  Gaul,  to  consid- 
er the  subject  of  the  celebration  of  Easter ;  the 
question  having  already  been  passed  upon  by  a 
council  of  Italian  bishops.  Irenssus  presided  in 
the  council,  and  the  result  of  its  deliberations  vv^as, 
the  approval  of  the  decree  of  the  Italian  council. 
Other  councils  were  in  like  manner  held  through- 
out the  Christian  world,  and  the  result,  with  a 
single  exception,  was  everywhere  the  same.  The 
movement  was  to  furnish  a  precedent  for  the  juris- 
diction of  the  Church  of  Rome  over  all  questions 
of  the  kind. 

It  will  be  seen  in  the  next  chapter,  that  the  views 
of  Tertullian  concerning  the  pre-eminence  of  the 
Roman  Church,  were,  notwithstanding  his  differ- 
ence with  some  of  the  Roman  bishops,  scarcely  less 
decided  than  those  of  Irenseus. 

As  to  Clement,  he  is  less  explicit  in  the  assertion 
of  any  supremacy  of  the  Roman  Church  ;  but  there 
is  little  room  to  doubt  that  there  existed  an  under- 
standing among  these  fathers,  and  a  concert  of  ac- 
tion, in  upholding  and  establishing  at  the  same 
time,  the  four  gospels  and  the  authority  of  the 
Roman  Bishop. 


THE   THREE    FATHERS.  473 

Iren^us  waa  Bishop  of  Lyons.  He  was  born,  according  to  Dod- 
well,  in  the  year  97.  According  to  Dr.  Grabe,  A.  D.  108;  Tillemont, 
about  120.  Dupin,  about  140.  The  last  is  probably  the  nearest  cor- 
rect. 

About  the  year  178,  he  was  sent  by  the  Church  of  Lyons,  to  Eleu- 
therus.  Bishop  of  Rome,  with  an  epistle,  describing  their  sufferings 
during  the  persecution  under  Marcus  Aurelius.  On  his  return,  he 
was  elected  Bishop  of  Lyons,  in  the  year  180.  He  is  supposed  to 
have  been  martyred  about  A.  D.  202.  His  martyrdom  is  denied  by 
some  critics. 

Clement  of  Alexandria  was  born  either  at  Athens  or  Alexan- 
dria, about  the  year  160.  From  190  to  202,  he  presided  over  the  cat- 
echetic  school  at  Alexandria.  In  the  latter  year,  he  was  compelled 
to  leave  that  city,  by  the  persecution  under  Severus.  It  is  supposed 
by  some,  that  he  returned  A.  D.  211.  His  return  is  doubted  by  others. 
He  died  about  the  year  220. 

Tertullian  was  the  first  Latin  father  whose  works  have  been 
preserved.  He  was  born  at  Carthage,  about  the  middle  of  the  second 
century,  and  lived  to  a  very  advanced  age. 

He  was  converted  about  the  year  185,  and  was  married  the  year 
afterward.  Was  admitted  to  the  priesthood  in  192;  became  a  Mon- 
tanist  in  199,  and  died  about  220. 

He  was  a  vigorous,  and,  at  times,  powerful  writer.  But  his  works 
abound  in  looseness  of  argument,  and  in  whimsical  applications  of 
scripture,  such  as  were  common  in  that  day. 


CHAPTER    XXXVIII. 


The  Roman  Catholic  Hieraechy. 

It  was  during  the  sixth  period,  that  the  founda- 
tions were  laid,  of  that  great  ecclesiastical  power, 
which  dominated  the  Christian  world  for  thirteen 
hundred  years ,  and  whose  supremacy  is  still  ac- 
knowledged throughout  a  large  part  of  Christen- 
dom. 

For  more  than  a  hundred  years  after  the  founda- 
tion of  the  Church  of  Rome,  there  is  no  trace  of 
its  jurisdiction  over  other  churches,  outside  of  the 
Italian  provinces. 

In  the  latter  part  of  the  second  century,  a  dis- 
pute existed  concerning  the  celebration  of  Easter. 
The  Latin  churches  claimed  it  should  be  on  Sun- 
day. The  Eastern  churches  had  been  celebrating 
it  on  the  14th  day  of  the  month  Nisan.  The  con- 
troversy had  lasted  nearly  half  a  century.  About 
A.  D.  150,  Polycarp,  Bishop  of  Smyrna,  visited 
Rome,  and  explained  the  views  of  the  Eastern 
churches.     He  was  treated  by  Anicetus,  who  was 


THE    ROMAN   CATHOLIC    HIERARCHY.  475 

then  bishop,  as  an  equal ;  no  attempt  was  then 
made  to  impose  a  different  day  upon  the  Asiatic 
churches.  On  the  contrary,  Polycarp  and  others 
celebrated  Easter,  according  to  their  own  views,  in 
the  City  of  Rome. 

But  in  the  time  of  Victor,  the  controversy  be- 
coming more  heated,  an  attempt  was  made  to  settle 
it.  A  council  was  first  called  b}^  Victor,  of  all  the 
churches  of  Italy.  At  this  council  it  was  de- 
creed that  Easter  should  be  celebrated  on  Sunday. 
Victor  then  issued  a  general  letter,  requesting  local 
councils  to  be  assembled  by  the  following  bishops  : 
Theophilus  of  Csesarea,  Irenseus  of  Lyons,  Bac- 
chylus  of  Corinth,  Demetrius  of  Alexandria,  Pal- 
mas  of  Pontus,  and  Polycrates  of  Ephesus.  ^ 

The  local  councils  were  held.  One  consisted  of 
the  bishops  in  Gaul ;  another,  of  those  in  Palestine, 
another  in  Egypt,  etc.  All  these  approved  the 
decree  of  the  Italian  Council,  except  the  churches 
of  pro-consular  Asia,  presided  over  by  Polycrates. 
These  refused  to  conform . 

Thereupon  Victor,  encouraged  and  strengthened 
by  all  the  other  councils,  proceeded  to  excommuni- 
cate the  non-conforming  Asiatic  churches.  (About 
A.  D.  195.) 

This  appears  to  be  the  first   assumption  of  su- 

(I.)  The  Catholic  Historian  Darras,  [Genl.  History  of  the  Catholic  Church,  vol.  i, 
p.  i6o],  calls  this  letter  an  "order."'  According  to  Eusebius,  it  was  a  request.  He 
quotes  Polycrates,  as  writing  to  Victor,  thus:  "I  could  also  mention  the  bishops  that 
were  present,  whom  you  requested  to  be  summoned  by  me,  and  whom  I  did  call." — 
[Euseb.  Ecc.  Hist.  5.24.]  It  is  more  probable  the  letter  was  in  the  form  of  a  request. 
The  council  called  by  Victor  himself,  consisted  of  all  the  bishops  of  Italy;  which  may 
be  looked  upon  as  indicating  the  extent  of  his  jurisdiction  at  that  time. 


476         SIXTH   PERIOD — A.  D.   185  TO  A.  D.  200. 

preme  power  by  any  Roman  bishop.  From  this 
time,  the  supremacy  of  the  Church  of  Rome  rapidly 
culminated,  both  in  theory  and  practice.  It  is 
true,  that  for  a  long  time  some  churches  remained 
rebellious,  but  they  were  considered  by  the  great 
body  of  Christians  as  without  the  pale  of  the 
church  universal,  as  it  had  been  established  by 
Christ,  and  had  been  represented  by  a  regular  suc- 
cession of  supreme  pontiffs,  commencing  with 
Peter.  For,  as  soon  as  the  supremacy  of  the 
Roman  Church  was  once  admitted,  the  Christians 
of  that  day  found  no  difficulty  in  believing  that 
such  supremacy  had  continued  from  the  times  of 
the  apostles.  They  were  no  more  disposed  to  trace 
back  the  title  of  a  power  which  they  found  estab- 
lished, than  they  were  to  investigate  the  origin  of 
books  which  they  found  in  circulation. 

Protestant  writers  have  claimed  that  the  power 
of  the  papacy  was  not  established,  nor  its  claims 
admitted  in  the  writings  of  the  fathers,  until  sev- 
eral hundred  years  after  Christ.  Even  the  fair- 
minded  Neander  does  not  see  in  the  writings  of 
Irenaeus  or  Tertullian,  any  acknowledgment  that 
**the  Roman  Church  held  a  prominence  as  the 
Cathedra  Petri,  over  all  the  other  apostolic 
churches."  '  Whether  as  Cathedra  Petri,  or  as  the 
Church  of  Peter  and  Paul,  not  only  the  promi- 
nence, but  the  supremacy  of  the  Church  of  Rome, 
would  seem  to  be  pretty  clearly  acknowledged,  in 
the  following  passage  from  Irenseus  : 

(i.)    Church  Hist.  vol.  i,  p.  290. 


THE    ROMAN    CATHOLIC    HIERARCHY.  477 

"Since,  however,  it  would  be  very  tedious,  in  such  a  volume  as  this, 
to  reckon  up  the  successions  of  all  the  churches,  we  do  put  to  con- 
fusion all  those  who,  in  whatever  manner,  whether  by  an  evil  self - 
pleasing,  by  vain-glory,  or  by  blindness  and  perverse  opinion,  assem- 
ble in  unauthorized  meetings;  (we  do  this)  by  indicating  that  tradi- 
tion derived  from  the  apostles,  of  the  very  great,  the  very  ancient, 
and  universally  known  church,  founded  and  organized  at  Rome,  by 
the  two  most  glorious  apostles,  Peter  and  Paul;  as  also  (by  pointing 
out)  the  faith  preached  to  men,  which  comes  down  to  our  times  by 
means  of  the  successions  of  the  bishops, 

"For  it  is  a  matter  of  necessity  that  every  church  should  agree  with 
this  church,  on  account  of  its  pre-eminent  authority;  that  is,  the 
faithful  everywhere,  inasmuch  as  the  apostolic  tradition  has  been 
preserved  continually  by  those  who  exist  everywhere. 

"The  blessed  apostles,  then,  having  founded  and  built  up  the 
Church,  committed  into  the  hands  of  Linus,  the  office  of  the  episco- 
pate. Of  this  Linus,  Paul  makes  mention  in  the  Epistles  to  Timothy. 
To  him  succeeded  Anacletus,  and  after  him,  in  the  third  place,  from 
the  apostles,  Clement  was  allotted  the  bishopric." 

He  then  gives  the  names  of  nine  bishops,  follow- 
ing Clement,  and  proceeds  as  follows  : 

"In  this  order,  and  by  this  succession,  the  ecclesiastical  tradition 
from  the  apostles,  and  the  preaching  of  the  truth,  have  come  down  to 
us.  And  this  is  most  abundant  proof,  that  there  is  one  and  the  same 
vivifying  faith,  which  has  been  preserved  in  the  church,  from  the 
apostles  until  now,  and  handed  down  in  truth." — [Irenseus  adv.  Hser. 
3.3. 

In  the  time  of  TertuUian,  some  twenty  years 
later,  the  Roman  bishops  issued  peremptory  edicts, 
and  appealed  to  the  authority  of  their  predecessors.  ^ 
They  called  themselves  bishops  of  bishops  ;  epis- 
copi  episcoporum.  ^ 

TertuUian  himself  was  scarcely  less  explicit  than 
Irenseus  : 

"Since,  moreover,"  he  says,  "you  are  close  to  Italy,  you  have  Rome, 

(i,)    Tert.  De  Virg.  Velandis.        (2.)    Ibid.  De  Pudicitia,  ch.  i. 


478  SIXTH  PERIOD A.  D.    1  85  tO  A.   D.  200. 

from  which  there  comes,  even  into  our  hands,  the  very  authority. 
How  happy  is  its  church,  in  which  apostles  poured  forth  all  their  doc- 
trine, along  with  their  blood!  Where  Peter  endures  a  passion  like 
his  Lord's!  Where  Paul  wins  his  crown  in  a  death  like  John's! 
Where  the  apostle  John  was  first  plunged,  unhurt,  into  boiling  oil, 
and  thence  remitted  to  his  island-exile!  See  what  she  has  learned, 
what  she  has  taught,  what  fellowship  she  has  had,  even  with  churches 
in  Africa!  One  Lord  God  does  she  acknowledge,  the  Creator  of  the 
Universe,  and  the  Christ  Jesus  of  the  Virgin  Mary,  the  Son  of  God, 
the  Creator,  and  the  resurrection  of  the  flesh.  The  law  and  the 
prophets  she  unites  in  one  volume,  with  the  writings  of  the  evangel- 
ists and  apostles,  from  which  she  drinks  her  faith;  this  she  seals  with 
the  water,  arrays  with  the  Holy  Ghost,  feeds  with  the  eucharist, 
cheers  with  martyrdom;  and  against  such  a  discipline  thus  she  ad- 
mits no  gainsayer."— [Tertullian,  Prescription  against  Heretics,  ch.  36. 

This  passage  is  evidence,  not  only  of  the  suprem- 
acy of  the  Roman  Church ,  but  that  the  New  Testa- 
ment then  in  circulation  had  been  compiled  under 
the  same  authority.  The  New  Testament  of  Mar- 
cion,  consisting  of  the  Gospel  and  the  Apostolicon, 
had  been  superseded  by  a  larger  collection  contain- 
ing the  Acts  of  the  Apostles,  the  Revelation  of 
John,  a  larger  number  of  Epistles  of  Paul,  and  in 
place  of  the  one  gospel  of  Marcion,  four  gospels, 
which  were  to  stand  as  four  pillars,  to  support  the 
authority  of  the  Church  of  Rome. 

Irenaeus,  while  he  clearly  concedes  the  supremacy 
of  that  church,  at  the  same  time  shows  the  weak- 
ness of  the  foundation  upon  which  the  supremacy 
rested.  He  declares  that  the  church  had  been 
founded  by  Peter  and  Paul,  and  that  the  episcopacy 
had  been  by  them  committed  into  the  hands  of 
Linus.  From  Linus  it  had  gone  to  Anacletus,  and 
"after  him,  in  the  third  place  from  the  apostles, 
Clement  was  allotted  the  bishopric."     The  tradi- 


THE   ROMAN   CATHOLIC    HIERARCHY.  479 

tion  of  the  Catholic  church  has  been,  that  Peter 
was  the  first  Bishop  of  Rome,  and  that  the  keys  of 
the  kingdom,  as  well  as  the  bishopric,  were  deliv- 
ered immediately  by  Peter  to  Clement.  This  tradi- 
tion is  in  accordance  with  the  letter  from  Clement 
to  James,  which  was  in  circulation  at  an  early  day, 
but  it  is  not  sustained  by  Irenseus. 

This  discrepancy  has  been  the  occasion  of  much 
discussion.  The  most  ingenious  explanation  is 
given  by  Rufinus,  the  Latin  translator  of  the  Re- 
cognitions. He.  conjectures  that  Linus  and  Ana-, 
cletus  merely  assisted  Peter  in  the  management  of 
the  church,  which  was  still,  at  the  death  of  Peter, 
delivered  over  to  Clement.  But  then  what  be- 
comes of  the  continuous  ''succession,"  dwelt  upon 
by  Irenseus,  in  the  chain  of  which  two  of  the  links 
consisted  of  Linus  and  Anacletus? 

The  difficulty  does  not  end  here.  According  to 
Irenaeus,  the  next  bishop  to  Clement  was  Evaris- 
tus.  But  this  succession,  though  accepted  by  some 
Catholic  writers,  is  found  by  others  not  to  accord 
with  the  traditions  of  the  church.  Accordingly, 
the  Roman  Almanac,  entitled  Gerarchia  Cattol- 
ica,  interposes  Anacletus  between  Clement  and 
Evaristus.  The  third  bishop,  the  second,  exclusive 
of  Peter,  according  to  this  authority,  was  Cletus, 
instead  of  Anacletus,  while  Anacletus  came  after 
Clement,  and  ruled  over  the  church  twelve  years  ; 
from  A.  D.  100  to  112.  Darras,  the  Catholic  his- 
torian, whose  work  received  the  indorsement  of 
Pope  Pius  IX,  has  followed  the  succession  as  given 


480         SIXTH    PERIOD A.  D.   185  TO  A.  D.   200. 

by  Irenaeus  ;  stating  that  his  chronology  is  that  of 
the  Chronologie  de  rHistoireEcclesiastique,  on  the 
model  of  the  great  work  of  President  Renault,  on 
the  History  of  France. 

But  this  author  does  not  agree  with  other  Cath- 
olic authorities.  He  has  the  bishopric  of  Peter 
commence  in  the  year  33 ,  fixing  the  very  day  ;  the 
29th  of  June.  This  is  nine  years  earlier  than  the 
time  given  in  the  Almanac,  which  on  this  point  is 
supported  by  Alzog's  Handbuch  der  Kirchenge- 
schichte,  a  book  very  extensively  used  heretofore 
among  Catholics,  as  a  text  book  of  church  history. 

Cletus,  whose  bishopric,  according  to  the  Roman 
Almanac,  ends  in  90,  rules  a  year  longer,  accord- 
ing to  Darras,  his  bishopric  ending  A.  D.  91. 
Then  comes  Clement,  his  office  terminating,  ac- 
cording to  both,  in  the  year  100.  After  him, 
Evaristus,  until  109,  according  to  Darras,  but  ac- 
cording to  the  Almanac,  until  121.  Then  Alex- 
ander, his  bishopric,  according  to  Alzog  and  Darras, 
endmg  in  the  year  119,  but  according  to  the  Alma- 
nac, in  the  year  132. 

After  Alexander,  the  succession  of  the  pontifi- 
cates was  as  follows,  according  to  these  three  au- 
thorities : 


Sixtus, 

according  to  the 

Almanac, 

A. 

D. 

132  to  142. 

do. 

do. 

Alzog, 

( 

119  to  127. 

« 

(( 

Darras, 

t 

119  to  128. 

Telesphorus, 

a 

Almanac, 

( 

142  to  154. 

K 

(1 

Alzog, 

i 

127  to  139. 

i< 

(( 

Darras, 

( 

128  to  138. 

according  to  the  Almanac, 

M 

Alzog, 

« 

Darras, 

« 

Almanac, 

(1 

Alzog, 

<i 

Darras, 

(1 

Almanac, 

it 

Alzog, 

<( 

Darras, 

as,    " 

Almanac, 

K 

Alzog, 

« 

Darras, 

« 

Almanac, 

" 

Alzog, 

<l 

Darras, 

U 

Almanac, 

u 

Alzog, 

(t 

Darras, 

THE  ROMAN  CATHOLIC  HIERARCHY.      481 

Hyginue,         according  to  the  Almanac,  A.  D.  154  to  158. 

"  139  to  142. 

"  138  to  142. 

Pius  I,  "  Almanac,  "  158  to  167. 

"  142  to  157. 

"  142  to  150, 

Anicetus,  "  Almanac,  "  167  to  175. 

"  157  to  168. 

"  150  to  161. 

Soter  or  Soterus,    "  Almanac,  "  175  to  182. 

"  168  to  177. 

"  162  to  174. 

Eleutherus,  "  Almanac,  "  182  to  193. 

"  177  to  192. 

"  174  to  186. 

Victor  I,  "  Almanac,  "  193  to  203. 

"  192  to  202. 

"  186  to  200. 

Thus,  in  these  eight  pontificates,  there  are  but 
two  points  in  which  any  two  of  tlie  three  authors 
agree ;  the  commencement  of  the  bishoprics  of 
Sixtus  and  Pius.  In  these  particulars,  Darras 
agrees  with  the  Handbuch.  But  the  Handbuch 
and  Almanac  do  not  agree  in  a  single  date  ;  neither 
does  Darras  agree  with  the  Almanac  in  a  single 
date. 

Darras  and  the  Handbuch  give  the  names  of 
fourteen  bishops  previous  to  the  year  200 ;  the 
Almanac  gives  fifteen. 

If  Irenseus  be  brought  into  the  comparison, 
while  he  does  not  give  the  dates  of  the  pontificates 
he  differs  from  all  these  authorities ,  in  neglecting 
to  say  that  Peter  was  bishop  of  Rome  at  all.  On 
the  contrary,  he  states  that  the  church  was  founded 


482         SIXTH   PERIOD A.  D.   185  TO  A.  D.  200. 

by  Peter  and  Paul,  and  by  them  handed  over  to 
Linus. 

If,  during  all  this  time,  the  bishops  of  Rome 
had  exercised  supreme  jurisdiction,  can  it  be  possi- 
ble that  nowhere  throughout  the  Christian  world 
there  would  have  been  kept  a  record  of  so  much 
importance  as  the  succession  of  the  supreme  bish- 
ops? Would  it  not  have  been  possible  to  arrive  at 
a  more  harmonious  result  than  this? 

It  will  have  been  observed,  that  the  Roman 
Catholic  Church  was  established  about  the  same 
time  that  the  four  gospels  and  the  Acts  of  the 
Apostles  were  brought  into  general  circulation. 
When  Serapion,  Bishop  of  Antioch,  in  the  year 
190,  put  aside  the  Gospel  of  Peter,  and  substituted 
in  its  stead  the  four  gospels,  he  was  engaged  in  the 
unification  of  the  church. 

And  it  is  a  significant  fact,  that  Irenseus,  the 
first  writer  who  mentions  the  four  gospels,  was  the 
first  who  acknowledged  the  supremacy  of  the 
Church  of  Rome. 


CHAPTER    XXXIX. 


Review  of  the  Sixth  Period — Testimony  of  Heathen 
Writers— General  Review— Conclusion. 


Review  op  Sixth  Period. — 1.  The  termination 
of  the  sixth  period,  which  closes  the  century,  finds 
the  four  gospels  and  the  Acts  of  the  Apostles  com- 
ing into  general  circulation,  with  most  of  the  other 
New  Testament  writings. 

The  condition  of  the  church  in  reference  to  the 
New  Testament  books  at  the  time,  is  well  summed 
up  by  Rev.  Dr.  Davidson,  in  the  closing  paragraphs 
of  his  two  volumes  of  Introduction  to  the  New 
Testament : 

"The  following  propositions,"  says  he,  "are  deducible  from  an  im- 
partial survey  of  the  history  of  the  first  two  centuries:" 

The  propositions  condensed  are  as  follows: 

1,  Before  A.  D.  170,  no  book  of  the  New  Testament  was  termed 
"scripture." 

2.  No  certain  trace  of  the  existence  of  the  fourth  gospel  till  after 
Justin  Martyr.  [This  proposition  might  with  equal  truth  be  applied 
to  the  synoptic  gospels,  in  their  present  form.] 


484  SIXTH  PERIOD A.  D.    185  TO  A.  D.  200. 

3.  The  gospels  of  Matthew  and  Mark  cannot  be  identified  with  the 
"logia"  of  Matthew,  and  the  things  "said  and  done"  by  Jesus,  which 
Mark  wrote,  mentioned  by  Papias. 

4.  The  writings  of  Paul  were  either  not  used,  or  little  regarded,  by 
the  prominent  ecclesiastical  writers  of  the  first  half  of  the  second 
century.    After  A.  D.  150,  they  began  to  be  valued. 

5.  The  present  gospels  did  not  assume  a  canonical  position  till  the 
latter  half  of  the  second  century. 

6.  No  canon  of  the  New  Testament,  i.  e.,  no  collection  of  New 
Testament  literature  like  the  present  one,  supposed  to  possess  divine 
authority,  existed  before  A.  D.  200. 

[Davidson's  Introduction  to  the  New  Testament,  vol.  2,  p.  520.  The 
last  proposition  cannot  be  accepted  without  some  hesitation.  The 
reader  will  remember  the  words  of  TertuUian,  written  about  the  year 

200: 

"The  law  and  the  prophets  she  (the  Church  of  Rome)  unites  in  one 
volume,  with  the  writings  of  evangelists  and  apostles,"  etc. 

There  is  reason  to  believe,  that  very  soon  after  the  four  gospels 
appeared,  somewhere  between  the  years  180  and  200,  they  were  pub- 
lished under  the  authority  and  by  the  direction  of  the  Church  of 
Rome,  in  a  volume  with  the  Old  Testament,  and  with  the  other  New 
Testament  books  then  in  circulation.] 

2.  Closely  following  the  introduction  into  gen- 
eral circulation  of  the  books  mentioned,  was  the 
establishment  of  the  supremacy  of  the  Bishop  of 
Rome  over  the  entire  Catholic  Church ;  the 
Gospels  of  John  and  Matthew  being  used  as  power- 
ful agencies  in  the  consummation  of  that  object. 
Not  that  the  gospels  were  considered  of  higher  au- 
thority than  the  traditions  of  the  church,  but  those 
traditions  themselves  were  established  upon  the 
firmest  foundation,  by  the  sanction  of  gospels  bear- 
ing the  names  of  two  of  the  apostles  of  Jesus. 

And  here  it  is  worthy  of  remark,  that  while  in 
the  earlier  gospels,  attributed  to  Luke  and  Mark, 
neither  of  whom  was  an  apostle,  had  been  recorded 


EEVIEW    OF    SIXTH    PERIOD.  485 

the  older  legends  and  traditions  of  the  churches, 
when,  to  aid  the  Bishop  of  Rome  in  assuming 
authority  over  the  entire  Christian  world,  it  was 
thought  necessary  to  have  still  other  gospels,  they 
were  both  attributed  to  apostles  of  Christ. 

Heathen  Writers. — Something  is  said  in  almost 
every  complete  work  on  the  canon  concerning  the 
evidence  of  heathen  writers.  Such  evidence  is  ab- 
solutely of  no  value  in  reference  to  the  canon, 
because  no  mention  is  found  in  any  heathen  writer 
of  any  of  the  Christian  writings  before  they  are 
referred  to  by  the  Christians  themselves. 

Celsus,  who,  as  quoted  by  Origen,  is  perhaps 
most  relied  upon  as  referring  to  the  New  Testa- 
ment books,  does  not  appear  to  have  written  the 
work  cited  by  Origen,  ''The  True  Word,"  until 
early  in  the  third  century. 

There  is,  however,  important  evidence  concern- 
ing the  life  and  death  of  Jesus  at  the  time  claimed 
by  the  Christians  ;  facts  which  have  been  disputed 
by  some  learned  writers.  ^ 

General  Review  —  Conclusion.  —  In  taking  a 
general  review  of  the  first  hundred  and  seventy 
years  of  the  Christian  religion,  the  first  thing  that 
strikes  the  mind,  is  the  dearth  of  material  from 
which  to  construct  a  reliable  history.  It  is  seen  at 
once,  how  much  must  rest  upon  probability  in  its 
different  degrees — how  much  must  be  relegated  to 
the   province   of  speculation.     The  works  of  the 

(i.)    See  Appendix,  i. 


486  SIXTH  PERIOD A.  D.    185  tO  A.   D.  200. 

only  church  historian  who  wrote  during  that 
period,  lost  or  destroyed — the  few  fragments  that 
are  left  being  of  comparatively  little  value — the 
writings  of  Porphyry  and  others  who  wrote  against 
Christianity,  and  those  of  the  heretic  Christians, 
all  destroyed — there  remain  only  the  works  of  some 
of  the  orthodox  fathers,  and  the  text  of  those  in  a 
mutilated  and  corrupted  condition. 

As  from  a  few  bones  the  scientist  can  reconstruct 
the  entire  anatomy,  so  from  these  fragments  can 
the  historian  arrive  at  the  frame-work  of  the  ortho- 
dox religion  of  the  second  century.  But  the  com- 
plete and  living  form  of  Christianity  is  wanting. 

With  the  exception  of  the  epistle  of  Clement  of 
Rome,  written  near  the  close  of  the  first  century, 
and  a  few  scattering  writings  afterward,  there  is 
but  little  in  the  fathers  of  that  day,  to  remind  one 
of  the  teachings  of  Jesus,  or  the  fervid  utterances 
of  the  apostle  to  the  Gentiles.  The  fathers  of  the 
second  century  were,  with  united  energies,  engaged 
in  the  work  of  suppressing  heresy.  Justin  Martyr 
was  writing  against  the  Jews,  TertuUian  against 
Marcion,  and  Irenseus  against  all  the  heretics. 
This  raid  against  those  who  differed  from  the 
established  faith,  left  but  little  time  to  cultivate 
the  more  kindly  Christian  graces,  and  finally  cul- 
minated in  the  establishment  of  a  power  which 
should  be  competent  for  the  suppression  of  heresy 
by  force.  The  teachings  of  Paul  concerning  heresy 
and  his  bitter  denunciation  of  heretics,  contributed 
largely  to  this  result. 


GENERAL   REVIEW — CONCLUSION.  487 

Another  thing  that  strikes  the  attention,  in  a 
comprehensive  review  of  the  period,  is  the  ignor- 
ance and  superstition,  even  of  the  most  enlight- 
ened and  best  educated  of  the  fathers.  Their 
bigotry  has  been  noticed — their  ignorance  and  su- 
perstition were  no  less. 

With  rare  exceptions,  they  were  men  who  utterly 
despised  that  learning  of  the  heathen  which  con- 
sisted in  attempts  to  ascertain  the  laws  of  the  ma- 
terial universe.  Construing  in  the  narrowest  and 
strictest  sense,  the  maxim,  that  the  wisdom  of  this 
world  is  foolishness  with  God,  they  confined  them- 
selves, almost  exclusively,  to  an  exposition  of  the 
Jewish  scriptures,  and  of  the  sayings  of  Christ, 
construed  in  the  light  of  those  scriptures  ;  drawing 
oftentimes,  in  the  application  of  the  prophecies, 
the  most  fanciful  and  whimsical  analogies. 

Their  credulity  was  unbounded.  They  had  a  sub- 
lime disregard  for  truth  ;  not  so  much  from  per- 
versity, as  from  carelessness,  and  indifference  to 
its  sacred  character.  Their  unscrupulousness  when 
seeking  for  arguments  to  enforce  their  positions,  is 
notorious  ;  as  well  as  the  prevalence  among  them 
of  what  are  known  as  pious  frauds.  Jones,  him- 
self a  zealous  Christian  writer,  says  that  Justin 
Martyr,  Clemens  Alexandrinus  and  Lactantius 
made  use  of  testimonies  out  of  forgeries  and  spuri- 
ous books,  to  prove  the  very  foundation  of  the 
Christian  Revelation  ;  ^  and  it  is  believed,  on  good 
grounds,  that  Irenaeus  was  no  better.     This  father, 

(i.)    Jones,  vol  I,  p.  364. 


488  SIXTH  PERIOD A.  D.    185  TO  A.  D.  200. 

Avhile  engaged  in  the  introduction  of  gospels  which 
show  that  the  ministry  of  Christ  lasted  from  one 
to  three  years,  not  longer  than  three  and  a  half, 
himself  declares  that  it  lasted  about  twenty  years, 
and  that  he  had  the  tradition  from  the  elders  of 
Asia,  who  had  obtained  it  from  John  and  the  other 
apostles. 

Such  is  the  material  at  the  hands  of  the  his- 
torian. Of  course  he  cannot  rely  implicitly  upon 
the  unsupported  assertion  of  any  such  writer,  for 
the  truth  of  any  historical  fact  whatever.  In  every 
instance,  he  is  obliged  to  scrutinize  carefully,  and 
endeavor  to  ascertain  whether  any  ulterior  motives 
may  have  prompted  whatever  statement  may  be 
under  consideration.  If  he  can  find  none,  and  the 
fact  stands  uncontradicted  by  other  writers,  it  is 
cautiously  accepted.  Under  such  circumstances, 
progress  is  slow  and  uncertain.  The  most  that  any 
writer  can  hope  to  accomplish,  is  to  place  in  proper 
shape  what  is  already  known,  and  to  establish  here 
and  there  a  landmark  for  the  benefit  of  subsequent 
historians. 

In  conclusion,  as  the  result  of  this  investigation, 
it  may  be  repeated,  that  no  evidence  is  found  of 
the  existence,  in  the  first  century,  of  either  of  the 
following  doctrines  :  the  immaculate  conception — 
the  miracles  of  Christ — his  material  resurrection. 
No  one  of  these  doctrines  is  to  be  found  in  the 
epistles  of  the  New  Testament,  nor  have  we  been 
able  to  find  them  in  any  other  writings  of  the  first 
century. 


GENERAL   REVIEW — CONCLUSION.  489 

As  to  the  four  gospels,  in  coming  to  the  conclu- 
sion that  they  were  not  written  in  the  first  century, 
we  have  but  recorded  the  conviction  of  the  more 
advanced  scholars  of  the  present  day,  irrespective 
of  their  religious  views  in  other  respects ;  with 
whom  the  question  as  now  presented  is,  how  early 
in  the  second  century  were  they  composed?  ^ 

Discarding,  as  inventions  of  the  second  century, 
having  no  historical  foundation,  the  three  doctrines 
above  named,  and  much  else  which  must  necessa- 
rily stand  or  fall  with  them,  what  remains  of  the 
Christian  religion? 

All  that  is  of  any  value — all  that  is  in  harmony 
with  the  immutable  laws  of  the  universe — all  that 
is  in  accord  with  the  eternal  principles  of  right  and 
justice,  still  remains.  All  else  is  fast  passing 
away,  and  is  destined  to  pass  away  forever. 

(i.)  Dr.  Davidson  does  not  think  either  of  the  four  gospels,  in  its  present  form, 
written  before  the  year  loo.  The  Gospel  of  John  not  before  150.  See  his  Introduction 
to  the  New  Testament. 


APPENDIX. 


NOTES. 

I. 

Jesus  Christ  as  a  Historical  Personage. 


Some  able  writers,  observing  the  confusion  and  uncertainty  exist- 
ing in  the  chronology  of  nearly  all  the  events  connected  with  the 
early  history  of  Christianity,  have  doubted  whether  such  a  person 
as  Jesus  Christ  lived  at  the  time  alleged.  These  doubts  have,  in  some 
instances,  been  expressed  by  writers  of  much  learning,  and  cannot 
well  be  disregarded. 

There  are  three  good  and  reliable  witnesses  of  the  first  century; 
one  a  Christian,  one  a  Jew,  and  the  other  a  heathen : 

1.  Paul. — The  Epistles  of  Paul  stand  out  as  a  fact,  utterly  unex- 
plainable,  and  incomprehensible,  except  upon  the  hypothesis  of  the 
Jife  and  suffering  of  the  central  figure  of  them  all. 

That  Paul  wrote  his  Epistles  in  the  first  century,  is  attested  by 
dement  of  Rome,  A.  D.  97,  who  refers  to  one  of  them  expressly,  and 
by  the  fathers  and  writers  of  the  first  half  of  the  second  century,  par- 
ticularly Marcion,  who,  about  145,  made  a  compilation  of  those  then 
in  circulation,  ten  in  number. 

2.  JosEPnus;  who  gives  an  account  of  the  death  of  James,  the 
brother  of  Jesus,  in  the  9th  chapter  of  the  20th  book  of  the  An- 


492  APPENDIX. 

tiquities.  While  narrating  the  particulars  of  the  death  of  James,  he 
speaks  of  him  as  "the  brother  of  Jesus  who  was  called  Christ."  We 
know  of  no  good  reason  for  doubting  the  authenticity  of  this  pas- 
sage. 

3.  Tacitus;  who,  in  the  44th  chapter  of  the  15th  book  of  the 
Annals,  speaks  of  Christus,  "who,  in  the  reign  of  Tiberius,  was  put  to 
death  as  a  criminal,  by  the  procurator,  Pontius  Pilate." 

II. 

Zacharias. 

There  were  four  persons  by  that  name,  who  have  been  referred  to 
in  the  apocryphal  and  canonical  gospels,  and  in  the  writings  of  the 
fathers,  in  such  an  indiscriminate  manner  as  to  create  great  con- 
fusion. 

1.  Zacharias,  or  Zechariah,  the  son  of  Jehoida.  He  was  stoned  to 
death  in  the  court  of  the  temple. — [2  Chron.  24.  20,  21. 

2.  Zacharias  or  Zechariah,  the  prophet,  who  was  the  son  of  Bere- 
chiah. — [Zech.  1. 1.]    We  have  no  account  of  his  death. 

3.  Zacharias,  father  of  John  the  Baptist. 

In  the  Protevangelion,  it  is  stated  that  because  he  would  not  dis- 
close the  hiding  place  of  his  son  John,  who  had  been  concealed  from 
Herod,  he  was  murdered  "in  the  entrance  of  the  temple." 

This  account  is  referred  to  and  accredited  by  the  earlier  fathers, 
including  Tertullian  and  Origen.  It  does  not  appear  who  was  the 
father  of  this  Zacharias. 

4.  Zacharias,  the  son  of  Barouchos,  who  was  murdered  inside  thfr 
temple,  about  A.  D.  69.— [Josephus,  Jewish  War,  bk.  4,  ch.  5,  4. 

Thus  it  will  be  seen,  that  three  of  the  persons  by  that  name  were 
put  to  death  in  or  near  the  temple.  Of  these,  the  iirst  was  the  son  of 
Jehoida;  the  father  of  the  second  not  named;  and  the  third  was  the 
son  of  Barouchos.  This  comes  the  nearest  to  the  description  of  the 
Zacharias  mentioned  in  Matt.  23.  35.  We  have  therefore  adopted  the 
opinion  of  able  writers,  who  consider  the  last  the  one  referred  to  by 
the  author  of  Matthew. 


APPENDIX.  493 

III. 
Tatian  and  his  Supposed  Gospel. 

It  is  claimed  by  Dr.  George  Moesinger,  in  a  work  published  at  Ven- 
ice in  1876,  that  the  Commentary  of  Ephraem  the  Syrian,  of  the 
fourth  century,  was  based  upon  the  Gospel  of  Tatian.  We  do  not 
think  such  a  theory  can  be  sustained.  On  the  contrary,  since  writing 
this  History,  and  after  reading  the  dissertation  of  Dr.  Moesinger  and 
his  edition  of  Ephraem,  and  giving  the  subject  a  more  thorough 
examination,  we  have  come  to  the  conclusion  that  it  is  extremely 
doubtful  whether  Tatian  the  Syrian  ever  wrote  a  gospel.  It  is  not 
mentioned  until  Eusebius,  who  is  entirely  unreliable.  Besides,  it 
appears  from  some  of  the  Syrian  writers  that  Ammonius  of  Alex* 
andria  was  also  called  Tatian;  and  it  is  more  than  probable  that 
other  writers  have  been  misled  by  their  references  to  the  Gospel  Har- 
mony of  Ammonius  Tatianus,  or,  in  the  words  of  the  Latin  transla- 
tor of  one  of  the  Syrian  authors,  "Ammonius,  qui  est  Tatianus," 
supposing  they  referred  to  Tatian  the  Syrian. 

IV. 

The  Philosophy  of  Oracles. 

Attributed  to  Porphyry. 

Gustavus  Wolff,  who  has  written  two  works  upon  Oracles,  in  the 
Latin  tongue,  published  at  Berlin,  one  in  1854,  the  other  in  1856, 
treats  the  Philosophy  of  Oracles  as  the  work  of  Porphyry.  As  Mr. 
Wolff  gives  all  the  references  to  it  by  ancient  writers,  scholars  will 
here  find  the  full  strength  of  the  case  in  favor  of  the  genuineness  of 
the  work.  But  we  do  not  think  this  author,  with  all  his  learning,  has 
established  its  authenticity.  The  awkward  fact  still  remains  that  all 
the  references,  with  one  exception,  are  to  be  traced  directly  or  indi- 
rectly to  Eusebius.  What  additional  matter  is  furnished  by  Augus- 
tine, may  fairly  be  looked  upon  as  mere  amplifications,  such  as  were 
common  among  the  early  fathers  of  the  Church.  To  the  names  of 
Fontenelle  and  Van  Dale,  given  in  the  text,  may  be  added  that  of  the 
learned  and  celebrated  Dr.  Lardner  against  the  authenticity. 


494  APPENDIX. 

V. 

The  Annals  of  Tacitus. 

In  a  work  put  forth  by  Mr.  Ross,  in  London,  an  elaborate  attempt 
is  made  to  prove  that  the  Annals  were  forged  in  the  15th  century  by 
Bracciolini.  The  ingenious  author  comes  as  near  to  maintaining  his 
position  as  can  be  expected,  in  face  of  the  facts  that  the  Annals  were 
referred  to  by  various  writers,  in  the  3d,  4th,  5th,  6th,  9th  and  12th 
centuries,  and  that  several  of  the  books  were  not  discovered  until 
after  the  death  of  Bracciolini, 

VI. 

Date  of  the  Gospels. 

THE  ARGUMENT  IN  FAVOR  OF  AN  EARLY  DATE. 

We  say  "The  argument,"  because  there  is  but  one.  There  is  no 
pretense  that  there  is  any  direct  evidence,  carrying  the  gospels  back 
to  the  first  century,  or  even  any  definite  tradition  to  that  effect. 

The  argument,  and  it  applies  only  to  the  synoptic  gospels,  is,  that 
inasmuch  as  those  gospels  contain  the  prophecy  of  Jesus  concerning 
the  destruction  of  Jerusalem,  if  these  books  had  been  written  after 
that  event,  they  would  certainly  have  referred  to  it.  Since  they  do 
not  do  so,  they  must  have  been  written  before  the  destruction  of 
Jerusalem ;  that  is,  before  A.  D.  70. 

1.  This  argument,  if  it  proves  anything,  proves  too  much,  and  is 
self-destructive.  For,  by  the  same  process  of  reasoning,  it  could  be 
proved  that  the  Gospel  of  Marcion  was  written  before  A.  D.  70;  since 
that  also  contains  the  prophecy  that  not  one  stone  of  the  temple 
should  be  left  upon  another,  and  contains  no  reference  to  the  destruc- 
tion of  Jerusalem.  But  we  know,  with  reasonable  certainty,  that 
this  gospel  was  written  about  A.  D.  145. 

2.  The  Gospel  of  John  is  admitted  by  Canon  Farrar  himself,  who 
lays  great  stress  upon  this  argument,  not  to  have  been  written  until 
A.  D.  90.  Why  does  that  gospel  make  no  allusion  to  the  destruction 
of  Jerusalem  ? 

If  it  be  said  that  this  gospel  makes  no  mention  of  the  prophecy  of 


APPENDIX.  495 

Jesus  concerning  that  event,  then  the  question  arises,  why  does  it 
not,  if  it  be  true  that  such  a  prophecy  was  made  ?  The  author  of 
that  gospel  had  just  as  good  an  opportunity  to  emphasize  the  fact 
that  the  event  had  verified  the  prophecy  as  either  of  the  synoptic 
gospel  writers  had,  when  writing  after  A.  D.  70. 

3.  None  of  the  apocrypal  gospels  make  any  mention  of  the 
destruction  of  Jerusalem.  Yet  it  is  not  claimed  that  they  were  writ- 
ten before  that  event.  Their  silence  concerning  the  prophecy  is 
strong  presumptive  evidence  that  no  such  prophecy  was  made.  On 
no  other  hypothesis  can  such  silence  be  fully  accounted  for,  whether 
they  were  written  before  or  after  A.  D.  70. 

Such  is  the  argument  in  favor  of  dating  the  three  gospels  before 
A.  D.  70;  and  when  that  conclusion  is  reached  there  is  found  but 
little  difficulty  in  attributing  them  to  Matthew,  Mark  and  Luke. 

But  the  objections  to  this  authorship  are  such  as  make  it  simply 
absurd. 

In  the  first  place,  neither  of  these  men  ever  claimed  or  pretended  to 
have  written  a  gospel.  Is  it  not  wonderful,  if  such  claim  has  any 
just  foundation,  that  it  was  not  made  by  them  or  by  some  one  else 
for  them  in  their  life-time  V 

Again,  why  is  the  first  person  never  used  in  these  gospels  ?  Why 
do  not  the  writers  say,  "I,"'  occasionally?  Why  does  not  Matthew 
say,  "I  was  chosen  V"    On  the  contrary,  the  writer  says: 

"As  Jesus  passed  forth  from  thence,  he  saw  a  man  named  Mat- 
thew sitting  at  the  receipt  of  custom.  And  he  saith  unto  him,  Fol- 
low me.    And  he  arose  and  followed  him." 

Is  this  the  language  a  man  would  use,  writing  about  himself? 

The  theory  that  these  books  were  written  by  those  men  at  that  time 
or  soon  after,  lays  too  heavy  a  tax  upon  the  credulity  of  any  thought- 
ful person. 

It  should  be  stated  that  even  orthodox  writers  are  not  unanimous 
in  dating  all  the  synoptics  before  A.  D.  70.  Thus  Reuss,  speaking  of 
the  books  of  Luke  and  the  Acts,  says:  "The  date  of  the  composition 
of  this  twofold  historical  work  should  not  be  put  back  too  far. 
Even  the  first  part  of  it,  the  Gospel,  is  later  than  the  destruction  of 
Jerusalem."— [Hist,  of  the  N.  T.  by  Eduard  (W.  E.)  Reuss,  Professor 


496  APPENDIX. 

in  Emp.  William's  University  in  Strassburg:  translated  by  Edw.  L.. 
Houghton,  from  5th  German  Ed.,  and  published  in  Boston  by 
Houghton,  Mifflin  &  Co.,  in  1884,  p.  211. 

YIELDING  TO  THE  EVIDENCE. 

The  evidence  of  a  late  date  for  the  four  gospels,  which  has  beea 
given  to  the  public  in  this  and  other  works  during  the  last  twenty 
years,  is  having  its  effect  in  overthrowing  the  traditional  theory  that 
those  gospels  were  composed  by  Matthew,  Mark,  Luke  and  John,  in 
the  first  century.  The  more  candid  of  religious  writers  are  already 
wavering,  while  some  of  them  have  actually  abandoned  the  church 
theory  altogether. 

A  notable  instance  of  this  may  be  seen  in  the  work  entitled,  "The 
First  Three  Gospels;"  written  by  J.  Estlin  Carpenter,  M.  A.,  Oxford, 
and  published  in  London  in  1890,  by  the  Sunday  School  Association. 

This  author,  though  careful  and  guarded  in  his  language,  con- 
cedes, with  suflBcient  clearness,  that  the  gospels  had  an  uncertain 
origin  sometime  in  the  second  century. 

Under  the  title  of  "The  Four  Selected,"  he  says: 

"It  is  clear  that  in  the  last  generation  of  the  second  century,  the 
four  gospels,  as  we  have  them,  were  known  and  received  from  east  to 
west."— [The  First  Three  Gospels,  p.  4. 

Again:  "The  four  gospels,  which  come  clearly  into  view  in  the 
second  half  of  the  second  century,  had  attained  a  unique  position  by 
its  close."— [Ibid.  p.  26. 

And  speaking  of  the  Gospel  according  to  Matthew,  he  says: 

"Certain  it  is  that  the  work  in  its  present  form  is  not  apostolic." — 
[Ibid.  p.  380.]  He  thinks  the  first  decisive  evidence  of  the  existence 
of  this  gospel  was  after  A.  D.  140. 

This  writer  agrees  also  with  the  author  of  the  History  of  the  Chris- 
tian Keligion  in  the  opinion  that  Matthew  was  the  latest  of  the  three 
synoptic  gospels. 

Another  instance,  showing  the  tendency  of  modern  thought  on  the 
theological  side,  may  be  seen  in  a  work  entitled,  "The  Kingdom  of 
God;  or  Christ's  Teaching  According  to  the  Synoptical  Gospels;' 
written  by  Alexander  Balmain  Bruce,  D.  D.,  Professor  of  N.  T. 


APPENDIX.  497 

Exegesis  at  Glasgow,  and  published  in  New  York  by  Scribner  and 
Welford,  in  1889. 

This  writer  says: 

"It  would  inspire  great  confidence  in  the  synoptical  records  to  be 
assured  that  they  w^ere  compiled  by  certain  of  the  men  who  'had 
been  with  Jesus.'  These  men  were  eye  and  ear  witnesses  of  Christ's 
ministry;  they  knew  much,  if  not  all,  that  He  said  and  did,  and  they 
could  be  trusted  to  tell  honestly  and  with  substantial  accuracy  what 
they  knew. 

"But  there  is  no  sufficient  evidence  that  any  one  of  the  first  three 
gospels,  in  the  form  in  which  we  have  them,  proceeded  from  the 
hand  of  an  apostle.  The  most  that  can  be  said  is,  that  their  reports 
are  based  on  apostolic  traditions,  preserved  either  orally  or  in  written 
form."— [The  Kingdom  of  God,  etc.,  p.  2. 

Again: 

Washington  Gladden,  in  his  work  entitled  "Burning  Questions, 
etc.,"  speaking  of  the  objection  that  is  made  to  the  authenticity  of 
the  gospels,  that  they  are  mere  compilations;— that  the  writers  gath- 
ered and  compiled  oral  tales  and  traditions  about  the  Christ, — 
says: 

"And  there  is,  doubtless,  some  truth  in  this  theory  of  the  origin  of 
the  gospels.  That  is  to  say,  the  writers  of  the  Gospel  did  compile 
narratives  that  were  partly  oral  and  partly  written." — [Burning 
Questions,  etc.,  by  Washington  Gladden,  the  Century  Co.,  N.  Y.,  1890, 
p.  215. 

This  theory,  which  is  now  the  prevailing  one  even  among  theolo- 
gians themselves,  that  the  gospels  were  composed  partly  from  oral 
and  partly  from  written  tradition,  is  an  entire  abandonment  of  the 
other  theory,  so  long  and  so  tenaciously  adhered  to,  that  they  were 
composed  by  eyewitnesses  of  the  events  related  in  them.  The  writ- 
ten statement  of  an  eyewitness  is  neither  oral  nor  written  tradition. 
In  fact,  written  tradition  is  nothing  more  nor  less  than  oral  tradition 
gathered  up  and  committed  to  writing.  To  say,  therefore,  that  the 
gospels  were  compiled  partly  from  oral  and  partly  from  written  tra- 
dition, is  equivalent  to  saying  that  they  were  compiled,  partly  from 
oral  traditions  which  had  previously  been  committed  to  writing,  and 
partly  from  oral  traditions  which  were  then,  for  the  first  time,  re- 


498  APPEN'DIX. 

duced  to  writing.    Thus,  oral  tradition  constitutes  the  entire  founda- 
tion. 

VII. 

Fulfillment  of  Prophecy. 

CITATIONS  FROM  THE  OLD  TESTAMENT, 
By  the  Author  of  the  Gospel  of  Matthew. 

In  confirmation  of  the  view  taken  by  the  author  of  this  work,  as  to 
the  inapplicability  of  the  citations  made  from  the  Old  Testament  by 
the  author  of  Matthew,  the  reader  is  referred  to  an  able  work  by 
Professor  Crawford  Howell  Toy,  of  Harvard  University;  published 
later  than  the  earlier  editions  of  the  History  of  the  Christian  Re- 
ligion. 

In  that  work,  which  is  entitled  "Quotations  in  the  New  Testa- 
ment," Professor  Toy,  writing  with  remarkable  fairness,  from  a 
Christian  standpoint,  takes  nearly  the  same  view  with  the  author  of 
the  History,  though  expressing  himself  in  a  somewhat  more  guarded 
manner. 

Commenting  on  the  passage  in  Isaiah,  (vii.  14),  cited  by  Matthew 
thus:  "Behold  a  virgin  shall  be  with  child,"  etc.  Professor  Toy 
says: 

"The  rendering  'virgin'  is  inadmissible.  The  Hebrew  has  a  separ- 
ate word  for 'virgin;' and  the  Greek  versions,  other  than  the  Septu- 
agint,  here  translate  by  'young  woman.' " 

Again:  "The  article  here  shows  that  she  was  some  well-known 
person,  probably  not  the  wife  of  the  prophet  (for  she  is  elsewhere, 
Isa.  viii.  3,  called  'the  prophetess');  possibly  a  wife  of  the  King.  But 
she  is  mentioned  here  only,  and  is  of  no  importance  in  the  prophecy 
for  its  prediction  or  its  fulfillment.  The  child's  birth  is  not  repre- 
sented as  miraculous  or  in  any  way  extraordinary,  and  there  is  noth- 
ing to  prevent  our  supposing  that  the  mother  was  a  married  woman." 
—[Quotations  in  the  New  Testament  by  Crawford  Howell  Toy,  N. 
Y.,  Chas.  Scribner's  Sons,  p.  1  and  note  to  p.  3. 

Again:  "The  Jews  seem  never  to  have  understood  the  passage 
Messianically.  The  name  Immanuel  occurs  nowhere  else  in  the  New 
Testament  (Luke  has  the  birth  from  a  virgin,  but  not  this  name). 


APPENDIX.  499 

and  was  apparently  never  given  to  Jesus."— [Ibid.  p.  3.  and  Note. 

The  Professor  had  previously  explained  that  the  name  Immanuel 
given  to  the  child,  meaning  "God  with  us,"  signified  "that  this  same 
result  (that  is,  that  men  should  carry  the  riches  of  Damascus  and  the 
spoil  of  Samaria  before  the  King  of  Assyria),  should  take  place  be- 
fore the  child  in  question  had  numbered  more  than  a  few  years."  "In 
this  respect,"  the  author  continues,  "Immanuel  plays  exactly  the 
same  part  as  Mahershalal-hash-baz  and  Shear-yashub,  differing  from 
them  only  in  the  fact  that  his  mother's  name  is  not  given.  He  is 
merely  the  sign  of  a  fact,  not  the  instrument  of  its  accomplishment. 
His  person  is  to  be  the  sign  of  the  overthrow  of  Syria  and  Israel,  and 
his  name  is  to  embody  the  great  and  consoling  idea  of  God's  presence 
with  his  people.  He  himself  is  passive,  so  far  as  the  record  goes; 
having  fulfilled  his  function  of  acting  as  unconscious  sign  (for  the 
fulfillment  of  the  prediction  is  to  take  place  while  he  is  yet  a  child), 
he  vanishes  out  of  the  history." — [Ibid.  p.  3. 

The  Professor  concludes  by  saying  that  the  prophetic  passage  is 
understood  by  Matthew  as  a  definite  prediction  of  the  historical  fact 
of  the  birth  of  Jesus.  To  what  extent  the  author  thinks  Matthew 
justified  in  thus  understanding  the  prediction,  may  be  gathered  from 
the  foregoing. 

Again:    In  reference  to  the  quotation  from  Jeremiah: 

"In  Rama  was  there  a  voice  heard,  lamentation  and  weeping,  and 
great  mourning,  Rachel  weeping  for  her  children,  and  would  not  be 
comforted  because  they  are  not;"  which  the  author  of  Matthew 
says  was  fulfilled  when  Herod  slew  the  children  of  Bethlehem, 
Professor  Toy  says: 

"The  country  had  been  overrun  by  the  Chaldeans,  and  many  of  the 
people  slain,  and  carried  into  captivity;  and  the  prophet  represents, 
the  nation,  in  the  person  of  the  ancestress  Rachel  (the  best-beloved 
wife  of  Jacob),  weeping  over  the  loss  of  its  sons.  A  repetition  of  this 
scene,  and  the  fulfillment  of  a  prediction,  the  evangelist  sees  in  the 
mourning  of  the  mothers  of  Bethlehem  over  their  children,  slain  by 
order  of  Herod.  The  situations  are  in  a  measure  alike,  though  the 
later  is  insignificant  in  extent  in  comparison  with  the  earlier.  Ne- 
buchadnezzar inflicted  a  crushing  blow  on  the  nation;  Herod  may 
have  slain  ten  or  fifteen  infants."— [Ibid.  p.  11. 


500  APPENDIX THE    ESSENES. 

The  author  thinks  the  citation  of  a  parallel  event  from  Jeremiah 
natural  and  justifiable,  but  adds  this  significant  statement: 

"The  prophet's  words  contain  no  prediction,  Messianic  or  other; 
the  context  shows  that  he  is  thinking  only  of  the  present  national 
calamity."— [Ibid. 

Speaking,  in  his  comments  upon  another  passage,  of  the  latitude 
allowed  in  those  days,  Professor  Toy  says: 

"The  principles  of  Scripture  application  of  the  day  allowed  the 
evangelist  to  take  the  words  out  of  their  connection,  and  use  them  as 
seemed  to  him  best."— [Ibid.  p.  9. 

VIII. 

Was  Jesus  an  Essene? 

By  most  writers  the  Essenes  of  Palestine  and  the  Therapeutae  of 
Egypt  have  been  confusedly  treated  as  the  same  people;  or  if  not  the 
same,  it  has  been  supposed  that  one  was  a  branch  or  colony  of  the 
other.  Later  scholarship  has  shown,  however,  that  neither  of  these 
theories  is  correct. 

THE  THERAPEUT^. 

All  we  know  of  these  people  can  be  traced  back  to  a  treatise  en- 
titled "Concerning  a  Contemplative  Life;"  attributed  to  Philo  Ju- 
daeus,  a  Jewish  writer  of  the  first  century.  Attempts  have  been 
made  by  Professor  Lucius,  of  Strassburg,  and  others,  to  prove  that 
this  was  not  a  genuine  work  of  Philo.  But  it  cannot  be  said  that 
these  attempts  have  been  successful. 

Philo  does  not  say  that  the  Essenes  and  Therapeutse  were  the  same 
people.  On  the  contrary  it  is  manifest  from  the  treatise  itself  that 
he  did  not  consider  them  the  same. 

The  Therapeutse  were  a  body  of  hermits  living  in  Egypt.  Philo's 
account  of  them  is  quite  interesting,  but  as  it  is  not  of  them  we  are 
now  to  speak,  let  us  proceed  to  the  consideration  of 

THE  ESSENES. 

What  we  know  of  the  Essenes  is  derived  from  the  writings  of 
Pliny,  of  Philo  Judseus,  and  of  Josephus. 


APPENDIX — THE    ESSENES.  501 

Philo  was  the  earliest  of  the  three.  Ilis  writings  must  be  placed 
in  the  first  half  of  the  first  century. 

Josephus  is  believed  to  have  couipleted  the  Antiquities  in  the 
year  94,  A.  D.  He  had  written  The  Jewish  War  some  twenty  years 
previous,  about  the  time  when  Pliny  was  finishing  his  Natural  His- 
tory. 

We  will  commence  with  Philo.  His  testimony  is  substantially  as 
follows: 

That  there  were  living  in  Palestine  and  Syria,  people  called  "Es- 
senes;"  that  they  numbered  something  more  than  4,000;  that  they 
derived  their  name  from  their  piety;  that  they  did  not  sacrifice  living 
animals.    That  they  lived  in  villages,  avoiding  the  cities. 

"Among  them,"  says  Philo,  "there  are  none  attending  to  any  em- 
ployment whatever  connected  with  war,  *  *  They  are  utterly 
ignorant  of  all  traffic,  and  of  all  commercial  dealings,  and  of  all  nav- 
igation.   *    *    There  is  not  a  single  slave  among  them. 

"Further,  that  the  seventh  day  was  accounted  sacred;  that  in  the 
synagogue  one  would  take  up  the  holy  volume  and  read  it  while  some 
man  of  the  greatest  experience  would  make  explanations." 

And  still  further,  that  "there  is  no  one  who  has  a  house  so  abso- 
lutely his  own  private  property,  that  it  does  not  in  some  sense  also 
belong  to  every  one;  for  besides  that  they  all  dwell  together  in  com- 
panies, the  house  is  open  to  all  of  those  of  the  same  notions,  who 
come  to  them  from  other  quarters;  then  there  is  one  magazine 
among  them  all;  their  expenses  are  all  in  common;  their  garments 
belong  to  them  all  in  common;  their  food  is  common,  since  they  all 
eat  in  messes." 

That  whatever  they  received  for  their  wages  was  brought  into  a 
common  stock;  that  they  cherished  respect  for  their  elders,  who 
were  honored  and  cared  for  as  parents  by  their  children. 

The  next  writer  is  Josephus.  The  most  important  account  of 
the  Essenes  given  by  this  writer  is  to  be  found  in  the  8th  chapter 
of  the  2d  book  of  "The  Jewish  War,"  and  is  in  substance  as  fol- 
lows: 

They  were  Jews  by  birth.  They  rejected  pleasures  as  an  evil, 
and  esteemed  continence  and  conquest  over  the  passions  to  be  vir- 
tuous.   They  neglected  wedlock,  and  adopted  children. 

They  were  despisers  of  riches;  had  all  things  in  common;  were 
very  communicative;  thought  oil  a  defilement;  clothed  themselves 


502  APPENDIX THE    ESSENES. 

at  stated  times  in  white  garments;  had  stewards  appointed  to  take 
care  of  their  common  affairs 

"Whatsoever  they  say,  also,  is  firmer  than  an  oath.  But  swearing 
is  avoided  by  them;  and  they  esteem  it  worse  than  perjury.  For 
they  say,  that  he  who  cannot  be  believed  without  [swearing  by]  God, 
is  already  condemned.  .  .  . 

"They  also  take  great  pains  in  studying  the  writings  of  the 
ancients." 

He  who  joins  them  must  take  an  oath  that  "he  will  neither  conceal 
anything  from  those  of  his  own  sect,  nor  discover  any  of  their  doc- 
trines to  others;  no,  not  though  anyone  should  compel  him  to  do  so 
at  the  hazard  of  his  life." 

Moreover,  he  must  swear  to  abstain  from  robbery,  "and  to  preserve 
the  books  belonging  to  their  sect,  and  the  names  of  the  angels,"  [or 
messengers.] 

Those  caught  in  any  heinous  sin  were  cast  out.  The  outcast,  not 
being  at  liberty  to  partake  of  food  elsewhere,  often  died  in  a  misera- 
ble manner.  Sometimes,  when  on  the  eve  of  starvation,  he  was  taken 
back. 

"They  honor  their  legislator  (Moses),  and  obey  their  elders  and  the 
majority.  If  any  one  blaspheme  Moses,  he  is  punished  capitally. 
They  are  stricter  than  other  Jews  in  the  observance  of  the  Sab- 
bath." 

"They  are  long  lived  also,  insomuch  that  many  of  them  live  above 
a  hundred  years,  by  means  of  the  simplicity  of  their  diet;  nay,  as  1 
think,  by  means  of  the  regular  course  of  life  which  they  observe 
also.  And  as  for  death,  if  it  will  be  for  their  glory,  they  esteem  it 
better  than  living  always."  (Their  fortitude  in  enduring  sufferings 
in  the  Jewish  war  with  the  Romans,  is  here  extolled  and  commented 
upon.) 

"There  are  also  those  among  them  who  undertake  to  foretell  things 
to  come  by  reading  the  holy  books,  and  using  several  sorts  of  puri- 
fications, and  being  perpetually  conversant  in  the  discourses  of  the 
prophets;  and  it  is  but  seldom  that  they  miss  in  their  predictions." 
—[Jewish  War,  B.  II,  ch.  viii. 

OTHER  NOTICES  BY  JOSEPHUS. 

Josephus  has  various  other  notices  of  theEssenes;  some  twenty 
altogether.    The  following  are  the  most  important: 

From  the  Antiquities  of  the  Jews. 
1.  "The  sect  of  the  Essenes  aflirm  that  fate  governs  all  things,  and 


APPENDIX THE    ESSENES.  503 

that  nothing  befalls  men  but  what  is  according  to  its  determina- 
tion."—[A.  J.  Bk.  XIII,  ch.  V,  9. 

2.  "But  here  one  may  take  occacicn  to  wonder  at  one  Judas,  who 
was  of  the  sect  of  the  Essenes,  and  who  never  missed  the  truth  in  his 
predictions.  This  man,  when  he  saw  Antigonus  passing  by  the  tem- 
ple, cried  out  to  his  companions  and  friends,  who  abode  with  him  as 
his  scholars,  in  order  to  learn  the  art  of  foretelling  things  to  come, 
'That  it  was  good  of  him  to  die  now,  since  he  had  spoken  falsely 
about  Antigonus,  who  is  still  alive,  and  I  see  him  passing  by;' 
although  he  had  foretold  that  he  should  die  at  the  place  called 
Strato's  Tower,  that  very  day,  while  yet  the  place  is  six  hundred  fur- 
longs off,  where  he  had  foretold  that  he  should  be  slain;  and  still  this 
day  is  a  great  part  of  it  already  past,  so  that  he  was  in  danger  of 
proving  a  false  prophet. 

"As  he  was  saying  this,  and  that  in  a  melancholy  mood,  the  news 
came  that  Antigonus  was  slain,  in  a  place  under  ground,  which  itself 
was  also  called  'Strato's  Tower.'  "—[A.  J.  Ek.  XIII,  ch.  XI,  2. 

Substantially  the  same  account  is  given  in  "The  .Jewish  War," 
Bk.  I,  ch.  Ill,  5. 

3.  "The  Essenes,  also,  as  we  call  a  sect  of  ours,  were  excused  by 
Herod  from  this  imposition  [taking  the  oath  of  fidelity.]  These  men 
live  the  same  kind  of  life  as  do  those  whom  the  Greeks  called  Pytha- 
goreans." 

Josephus  here  relates  how  an  Essene  by  the  name  of  Manahem, 
once  saw  Herod,  when  he  (Herod)  was  yet  a  child  and  going  to  school; 
and  saluted  him  as  King  of  the  Jews.  That  he  prophesied  that  he 
would  excel  all  men  in  happiness,  and  would  obtain  an  everlasting 
reputation,  but  would  forget  piety  and  righteousness. 

That  when  Herod  became  king,  he  sent  for  Manahem,  and  asked 
him  how  long  he  should  reign  ?  Manahem  was  silent.  Herod  asked 
him  whether  he  should  reign  ten  years  or  not.  "Yes,  twenty,  nay, 
thirty  years;"  but  did  not  say  how  long. 

"Many  of  the  Essenes,"  adds  Josephus,  "have  by  their  excellent 
virtue,  been  thought  worthy  of  the  knowledge  of  divine  revelations." 
— [A.  J.  Bk.  XV,  ch.  X,  4.  5, 

4.  "The  doctrine  of  the  Essenes  is,  that  all  things  are  best  ascribed 
to  God.  They  teach  the  immortality  of  souls,  and  esteem  that  the 
rewards  of  righteousness  are  to  be  earnestly  striven  for.  When  they 
send  what  they  have  dedicated  to  God,  into  the  temple,  they  do  not 
offer  sacrifices,  because  they  have  more  pure  lustrations  of  their  own; 
on  which  account,  they  are  excluded  from  the  common  court  of  the 


504  APPENDIX THE    ESSENES. 

temple,  and  offer  their  sacrifices  themselves;  yet  is  their  course  of 
life  better  than  that  of  other  men. 

"This  is  demonstrated  by  that  institution  of  theirs  which  will  not 
suffer  anything  to  hinder  them  from  having  all  things  in  common; 
so  that  a  rich  man  enjoys  no  more  of  his  own  wealth  than  he  who 
hath  nothing  at  all. 

"There  are  about  four  thousand  men  who  live  in  this  way.  They 
neither  marry  wives,  nor  are  desirous  to  keep  servants;  as  thinking 
the  latter  tempts  men  to  be  unjust,  and  the  former  gives  the  handle 
to  domestic  quarrels.  But  as  they  live  by  themselves,  they  minister 
one  to  another.  They  also  appoint  certain  stewards  to  receive  the 
income  from  their  revenues,  and  of  the  fruits  of  the  ground;  such  as 
are  good  men  and  priests,  who  are  to  get  their  corn  and  their  food 
ready  for  them."— [Antiq.  of  the  Jews,  Bk.  XV  III,  ch.  I,  5. 

To  which,  in  Whiston's  Josephus,  is  the  foUov/ing  note: 

"It  seems  by  what  Josephus  says  here,  and  Philo  himself  elsewhere, 
Op.  p.  676,  that  these  Essenes  did  not  use  to  go  up  to  the  Jewish  fes- 
tivals at  Jerusalem,  or  to  offer  sacrifices  there,  which  may  be  one 
great  occasion  why  they  are  never  mentioned  in  the  ordinary  books 
of  the  New  Testament." 

But  Josephus  does  not  say  that  the  Essenes  "did  not  use  to  go  up 
to  the  Jewish  festivals  at  Jerusalem."  He  says  that  they  were  "ex- 
cluded from  the  common  court  of  the  temple;"  that  they  sent  into 
the  temple  what  they  had  dedicated  to  God,  but  did  not  offer  sacri- 
fices [with  the  other  Jews],  because  they  had  purer  lustrations  of 
their  own.    "They  offer  their  sacrifices  themselves." 

When  this  is  taken  in  connection  with  the  fact  that  one  gate  of 
the  city  was  called  the  gate  of  the  Essenes  (B.  J.  V.  4, 2),  the  inference 
is  at  least  but  a  fair  one,  that  either  in  another  part  of  the  temple  or 
in  a  part  of  the  city  outside  the  temple,  they  had  their  own  peculiar 
ceremonies,  which,  if  not  accompanied  by  actual  sacrifices,  were  sup- 
posed to  have  a  similar  effect  in  the  fulfillment  of  the  law. 

Testimony  of  Pliny  (A.  D.  77). 

"Lying  on  the  West  of  Asphaltites  (the  Lake  of  Sodom,  or  the 
Dead  Sea,  called  by  Pliny  Asphaltites,  from  the  Greek  asphaltos,  on 
account  of  the  asphaltum  floating  on  its  surface),  and  sufficiently  dis- 
tant to  escape  its  noxious  exhalations,  are  the  Esseni,  a  people  who 
live  apart  from  the  world,  and  marvelous  beyond  all  others  through- 
out the  whole  earth;  for  they  have  no  women  among  them.  To  sex- 
ual desire  they  are  strangers;  money  they  have  none;  the  palm-trees 
are  their  only  companions. 


APPENDIX THE    ESSENES.  505 

"Day  after  day,  however,  their  numbers  are  fully  recruited  by 
multitudes  of  strangers  who  resort  to  them,  driven  thither  to  adopt 
their  usages  by  the  tempests  of  fortune,  and  wearied  with  the  miser- 
ies of  life.  Thus  it  is  that  through  thousands  of  ages,  incredible  to 
relate,  this  people  eternally  prolongs  its  existence,  without  a  single 
birth  taking  place  there;  so  fruitful  a  source  of  population  to  it  is 
that  weariness  of  life  which  is  felt  by  others."— [Nat.  Hist.  bk.  v. 
ch.  17. 

What  have  we  now  from  Philo,  from  Josephus,  and  from  Pliny  ? 

1.  There  was  in  Palestine,  in  the  first  century,  a  Jewish  sect  of  a 
peculiar  character,  of  great  antiquity.  The  date  when  they  first 
appeared,  by  the  name  of  Essenes,  so  far  as  can  be  gathered  from 
Josephus,  was  about  the  middle  of  the  second  century  before  Christ. 
Pliny  says  that  they  had  existed  for  thousands  of  ages. 

He  must  have  had  other  authority  as  to  the  antiquity  of  this  sect 
than  that  of  Philo  or  Josephus,  since  there  is  nothing  in  the  works  of 
either  of  those  writers  to  justify  the  strong  language  used  by  Pliny. 

2.  The  doctrines  as  well  as  the  manners  and  customs  of  these  peo- 
ple, bore  a  striking  resemblance,  in  many  respects,  to  those  of  the  fol- 
lowers of  Jesus  the  Galilean. 

The  resemblances  may  be  epitomized  as  follows: 

The  Essenes  were  especially  devoted  to  the  service  of  God — lived 
principally  in  villages  and  in  smaller  settlements — were  engaged  in 
rural  occupations— had  scanty  worldly  possessions,  which  they  threw 
into  a  common  stock— were  employed  in  daily  labor,  but  had  little,  if 
any,  commercial  intercourse  or  business  relations  with  those  about 
them — lived  on  terms  of  social  equality,  aiding  both  each  other  and 
other  like  communities — inculcating  obedience  to  law,  and  to  the 
requirements  of  the  lawful  magistrate— observed  the  seventh  day  as 
the  Sabbath— refused  to  sacrifice  in  accordance  with  the  Mosaic  law 
—had  stated  meetings  for  worship  and  for  instruction—  made  use  of 
ancient  sacred  scriptures— were  abstemious  in  their  habits— provided 
for  the  poor  and  the  sick  from  a  common  stock— cherished  respect 
for  their  elders— endured  unflinchingly  any  hardship  or  cruelty  rather 
than  renounce  their  principles— had  more  love  for  one  another  than 
is  customary  among  sects— looked  upon  pleasure  as  an  evil,  but 
thought  continence  and  conquest  of  the  passions  a  great  virtue- 
neglected  wedlock— guarded  the  virtue  of  women— clothed  them- 


506  APPENDIX THE    ESSENES. 

selves  at  stated  times  in  white  garments— had  stewards  appointed  to 
manage  their  common  affairs— carried  nothing  with  them  when  they 
traveled — had  a  person  appointed  to  take  care  of  strangers — said 
grace  at  their  meals— abstained  from  oaths  on  ordinary  occasions, 
but  had  their  secret  oaths  of  fidelity,  etc.— were  subject  to  trial  and 
to  expulsion  for  misconduct— were  addicted  to  prophecy— believed  in 
the  immortality  of  the  soul,  and  in  the  decrees  of  fate. 

It  has  often  been  asked  why  neither  Philo  nor  Josephus  makes  any 
mention  of  the  Christians  ?  There  is  no  sufficient  evidence  that  there 
were  any  people  known  by  that  name  before  the  destruction  of  Jeru- 
salem. According  to  the  New  Testament  the  disciples  were  first 
called  Christians  at  Antioch,  some  thirty  years  before  that  event. — 
[Acts,  11.26. 

It  may  be  asked  further,  why,  then,  does  not  Josephus  give  an 
account  of  these  people  by  some  other  name?  Is  it  clear  that  he  has 
not  done  so?  What  is  lacking  in  his  description  of  the  Essenes, 
except  the  doctrine  of  the  expected  Messiah  ?  His  omission  of  that 
is  no  more  wonderful  of  the  Essenes,  than  of  the  other  Jewish  sects. 
Where  has  Josephus  mentioned  that  doctrine  at  all  ? 

Is  it  clear  that  the  followers  of  Jesus  were  not  alluded  to  in  the 
following  passage  of  Josephus? 

"And  now  these  imposters  and  deceivers  persuaded  the  multitude 
to  follow  them  into  the  wilderness,  and  pretended  that  they  would 
exhibit  manifest  wonders  and  signs  which  should  be  performed  by 
the  Providence  of  God."— [Antiq.  bk.  xx,  ch.  8,  6. 

Again,  Josephus  says: 

"These  were  such  men  as  deceived  and  deluded  the  people  under 
pretense  of  divine  inspiration;  but  were  for  procuring  innovations 
and  changes  of  the  government.  These  prevailed  with  the  multi- 
tude to  act  like  mad  men;  and  went  before  them  into  the  wilderness, 
as  pretending  that  God  would  there  show  them  the  signal  of  liberty." 
[Jewish  War,  bk.  ii,  ch.  13,  4. 

Again:  Why  has  Josephus  made  no  mention  of  Jesus,  called 
Christ?  Or,  if  he  has  mentioned  him,  why  has  he  made  no  further 
mention?  It  is  true  that  Josephus  was  not  contemporary  with  Jesus 
if  the  latter  was  crucified  at  the  time  commonly  supposed.  But 
during  the  administration  of  Josephus  in  Galilee,  the  country  must 
have  been  full  of  traditions  of  the  crucified  Galilean.    But  a  single 


APPENDIX THE    ESSENES.  507 

generation  had  passed,  and  the  fame  of  Jesus  being  now  spread 
abroad  in  other  lands,  could  it  have  been  any  less  in  Galilee?  Paul 
was  contemporary  with  Josephus,  and  in  his  travels,  if  the  accounts 
in  the  Acts  of  the  Apostles  can  be  at  all  relied  upon,  he  must,  more 
than  once,  have  crossed  the  track  of  the  Jewish  priest  and  magis- 
trate. 

But  is  it  clear  that  Josephus  made  no  mention  of  Christ,  or  none 
other  than  those  in  the  disputed  passages  ? 

Josephus  knew  of  many  persons  in  Galilee  by  the  name  of  Jesus. 
Could  any  of  these  have  been  Jesus,  called  Christ  V 

Could  he  have  been  any  one  of  the  high  priests  by  that  name? 

Could  he  have  been  Jesus,  the  son  of  Sapphias,  "the  leader  of  a 
seditious  tumult  of  mariners  and  poor  people?" — [Life  of  Josephus, 
sec.  12. 

Was  he  Jesus,  the  brother-in-law  of  Justus,  who  [Jesus]  had  been 
"wisely  put  to  deatii?"— [Ibid.  sec.  35,  37. 

Was  he  Jesus,  the  son  of  Ananus,  "a  plebeian  and  a  husbandman," 
who  came  to  the  feast  of  the  tabernacles,  and  began  suddenly  to  cry 
aloud: 

"A  voice  from  the  east  and  a  voice  from  the  west,  a  voice  from  the 
four  winds,  a  voice  against  Jerusalem  and  the  holy  house,  a  voice 
against  the  bridegrooms  and  the  brides,  and  a  voice  against  the  whole 
people;"  and  who,  for  seven  years  and  five  months,  continued  to  cry, 
even  though  cruelly  scourged,  'Woe,  woe  to  Jerusalem!'" — [B.J. 
VI.  6,  3. 

Or  could  he  have  been  that  unnamed  person  who  "came  out  of 
Egypt;"  who  "said  that  he  was  a  prophet,  and  advised  the  multitude 
of  the  common  people  to  go  along  with  him  to  the  Mount  of  Olives;" 
and  who  "said  further  that  he  would  show  them  from  hence  how,  at 
his  command,  the  walls  of  Jerusalem  would  fall  down."— [A,  J.,  bk, 
XX.,  ch.  8,  6.]  The  same  Egyptian  prophet  led  his  followers  into  the 
wilderness.— [B.  J.,  ii.  13.    A.  J.,  xx.  8.  6.    See  Acts,21.  38. 

Or,  by  a  strange  anachronism,  could  he  have  been  connected  with 
Judas  of  Galilee,  who  was  "the  author  of  the  fourth  sect  of  Jewish 
philosophy,  who  had  inviolable  attachment  to  liberty,  and  said  that 
God  was  their  only  ruler  and  Lord;  who  did  not  value  any  kind  of 
death,  nor  could  any  such  fear  make  them  call  any  man  Lord;"— {A. 
J.,  xviii.  1,  6];  who  "was  a  teacher  of  a  peculiar  sect  of  his  own,  and 


508  APPENDIX THE    ESSENES. 

was  not  at  all  like  the  rest"  of  the  leaders  of  the  Jews  ?— [B.  J.,  ii.  8. 1. 

Again :  Why  is  the  New  Testament  silent  concerning  the  Essenes  ? 
We  have  seen  that  the  statement  that  they  were  not  accustomed  to 
go  up  to  Jerusalem  to  sacrifice,  is  not  a  sufficient  explanation,  simply 
because  it  is  untrue. 

On  the  contrary,  the  fact  that  they  did  go  up  to  Jerusalem  and  per- 
form sacrifices  or  purifications  of  their  own,  would  make  them  spe- 
cially prominent.  It  was  an  important  sect,  and  the  oldest  of  any. 
Why  is  it  not  mentioned  in  the  New  Testament? 

JESUS  THE  NAZARENE. 

Fifteen  times  in  the  New  Testament  the  Galilean  is  spoken  of  as 
"Jesous  ho  Nazoraios,"  in  the  original;  which,  in  King  James'  trans- 
lation, is,  in  every  instance  but  two,  translated  "Jesus  of  Nazareth;" 
but  which,  in  every  instance,  should  have  been  rendered,  "Jesus  the 
Nazarite,"  or,  which  would  also  be  unobjectionable,  "Jesus  the  Naza- 
rene."  This  (the  latter  rendering)  is  conceded  in  McClintock  and 
Strong's  Biblical  Cyclopedia  to  be  the  better  one.  Under  the  title  of 
"Jesus"  it  has  the  following: 

"To  distinguish  our  Lord  from  others  bearing  the  name,  he  was 
termed  Jesus  of  Nazareth  (John  18.  7,  etc.),  strictly,  Jesus  the  Naza- 
rene,  Jesous  ho  Nazoraios." 

Now,  why  did  King  James'  translators  so  pertinaciously  insist 
upon  a  rendering  which  is  admitted  by  the  highest  Biblical  (orthodox) 
authority,  not  to  be  strictly  correct  ? 

That  Jesus  the  Nazarene  had  lived  in  Galilee,  is  reasonably  certain. 
And  it  is  very  possible  that  he  lived  in  a  place  which  was  afterward 
named  Nazareth.  That  the  word  Nazaret  was  derived  from  Nazo- 
raios or  Nazareenos  is  manifestly  more  probable  than  that  these 
words  were  derived  from  Nazaret.  The  words  Nazareenos  and  Naz- 
oraios have  a  plain,  etymological  history;  while  taking  Nazaret  as  an 
original  word,  commentators  are  all  at  sea  as  to  its  origin.  Besides, 
we  look  in  vain  for  any  such  place  as  Nazareth  in  the  life-time  of 
Jesus. 

There  is  no  sufficient  evidence  that  there  was  any  place  known  by 
the  name  of  Nazareth  before  the  destruction  of  Jerusalem.  The 
word  does  not  occur  in  the  Old  Testament,  nor  in  Josephus.    In  the 


APPENDIX THE    ESSENES.  509 

New  Testament  it  is  to  be  found  once  in  the  Acts  of  the  Apostles,  a 
book  written  late  in  the  second  century.  It  occurs  also  several  times 
in  the  Gospels,  which  were  composed  long  after  the  destruction  of 
Jerusalem. 

It  is  said  in  Matthew  that  Joseph,  the  father  of  Jesus,  dwelt  in  a 
city  called  Nazareth.  But  if  there  was  any  city  by  that  name,  it  was 
near  Tiberias;  and  how  is  it  that  no  mention  is  made  of  it  by  Jose- 
phus?  In  his  administration  of  the  affairs  of  Galilee,  he  had  his 
headquarters  much  of  the  time  at  or  near  Tiberias.  He  was  per- 
fectly familiar  with  all  of  that  region,  and  made  frequent  mention  of 
the  principal  places.  Not  only  does  he  not  speak  of  any  such  city, 
but  he  says  expressly  that  there  was  no  Jewish  city  near  Tiberias. — 
[Life  of  Josephus,  sec.  65;  Whiston,  vol.  2,  p.  155. 

It  is  certainly  remarkable  that  while  Paul,  besides  mentioning 
Christ  by  the  name  of  Christ  more  than  two  hundred  times,  refers  to 
him  as  Jesus,  either  alone  or  in  connection  with  other  names,  more 
than  two  hundred  times  also,  he  does  not  once  designate  him  as 
"Jesus  of  Nazareth."  Had  he  known  any  such  place,  that  he  should 
have  referred  to  Christ  as  "Jesus  of  Nazareth,"  would  have  been 
most  natural. 

We  can  now  see  why  King  James'  translators  insisted  upon  mak- 
ing, and  why  the  translators  of  the  revised  version  insist  upon  main- 
taining in  most  instances,  the  translation  "Jesus  of  Nazareth." 

It  is  because,  for  the  purpose  of  giving  credence  to  the  legendary 
stories  in  Luke  and  in  Matthew,  concerning  the  birth  and  the  child- 
hood of  Jesus,  they  wish  it  understood  that  the  Bible  is  full  of  refer- 
ences to  "Jesus  of  Nazareth;"  whereas  that  phrase  in  the  English 
version  has  its  equivalent  in  Greek  but  three  times  in  the  entire  New 
Testament;  although  Jesus  is  referred  to  by  the  name  of  Jesus  only 
nearly  six  hundred  times  in  the  Gospels  alone. 

But  while  there  is  no  suflicient  evidence  that  there  was  any  "Jesus 
of  Nazareth"  before  the  destruction  of  Jerusalem,  and  especially 
during  the  life-time  of  Christ,  with  "Jesus  the  Nazarene,"  the  case  is 
far  different.  The  phrase  occurs  too  many  times  not  to  believe  that 
it  was  in  the  original  manuscripts  from  which  the  New  Testament 
Gospels  were  composed.    It  is  more  than  probable  that  the  place 


510  appe:^dix — the  essenes. 

where  Jesus  had  resided  was  afterward  called  Nazareth,  from  haying 
been  the  residence  of  Jesus  the  Nazarene. 

THE  DISCIPLES  OF  JESUS  WERE  ESSENES— 
THE  EVIDENCE. 

It  may  be  asked: 

"What  evidence  have  you  that  the  followers  of  Jesus  were  Es- 
senes ?" 
We  reply,  the  testimony  of  Epiphanius: 

"We  should  give  the  reason  why  those  who  gave  to  Christ  his  name 
were,  before  they  took  the  name  of  Christians,  called  Jessenes; 
(Greek,  lessaioi.) 

"I  will  remind  you,  it  was  because  Jesse  was  the  father  of  David, 
and  they  were  therefore  named  from  Jesse,  or  they  obtained  the 
name  of  Jessenes  [lessaioi]  from  Jesus  Christ  our  Lord,  being  per- 
fected in  doctrine  by  Jesus,  whose  disciples  they  were;  or  else,  finally, 
from  the  signification  of  the  name  by  which  our  Lord  was  called. 

"Jesus,  in  the  Hebrew,  signifies  a  healer,  or  physician.  However 
that  may  be,  this  is  the  name  by  which  they  were  known  before  they 
were  called  Christians."— [Epiph.  Hteres.  xxix.  4. 

The  word  here  used,  lessaios,  is  slightly  different  from  that  used  by 
Philo,  which  is  Essaios  (Essene).  Josephus,  writing  of  the  Essenes, 
has  sometimes  Essaios  and  sometimes  Essenos. 

Dr.  Lightfoot  says  of  this  passage  in  Epiphanius,  "From  the  con- 
nection the  same  sect  seems  to  be  meant."  There  is  no  doubt  of  it 
whatever;  since  in  the  same  connection  Epiphanius  refers  to  what 
Philo  had  said  about  the  same  people. 

THE  NAZARITES. 

As  to  what  constituted  a  Nazarite,  see  the  sixth  chapter  of  Num- 
bers. 

To  leave  the  locks  unshorn  while  undertaking  any  difficult  task  in 
which  divine  aid  was  invoked,  and  to  cut  the  hair  and  consecrate 
it  after  success,  was  practiced  among  various  ancient  nations. 

Cyril  of  Alexandria  considered  that  letting  the  hair  grow  "was 
taken  from  the  Egyptians." 

The  Nazarite  custom  was  continued  down  to  the  Christian  era. 

Josephus  tells  us  of  a  vow  of  Bernice,  the  sister  of  Agrippa,  who 


APPENDIX — THE    ESSENES.  511 

was  staying  at  Jerusalem  in  order  to  perform  her  vow,— [B.  J.  ii.  15. 1. 
In  the  fourth  book  of  his  Antiquities,  Josephus  alludes  to  the 
l^azarites  in  the  following  language. 

"Moreover,  those  that  have  made  a  sacred  vow,  I  mean  those  that 
are  called  Xazarites  [Nazaraioi],  that  sutler  their  hair  to  grow  long, 
and  use  no  wine,  when  they  consecrate  their  hair  and  offer  it  for  a 
sacrifice,  they  are  to  allot  what  is  shorn  off  to  the  priests."— [A.  J., 
iv.  4.  4. 

The  ancient  custom  of  the  Nazarites  prevailed  among  the  Jewish 
disciples  of  Jesus,  and  Paul  was  required  to  conform  to  it  in  order  to 
satisfy  the  Jews  of  his  fidelity  to  their  institutions.  See  Acts  xxi.  23 
to  26,  where  Paul  was  asked  by  Jewish  believers  to  take  four  men  who 
had  a  vow  on  them,  and  to  purify  himself  with  them,  and  be  at 
charges  with  them,  that  they  might  shave  their  heads  (cut  their  hair), 
thus  satisfying  the  Jew's  that  he  did  not  look  with  contempt  or  in- 
difference upon  the  ordinances  of  Moses.    This  Paul  did  accordingly. 

Some  were  Nazarites  for  life.    Such  were  Samson  and  Samuel. 

JOHN  THE  NAZARITE,  CALLED  JOHN  THE  BAPTIST. 

Nazarite  was  ''Naziraios"  or  '^'■Nazaraios,'''  which  were  equivalent. 
The  Greek  word  applied  to  the  followers  of  Jesus  was  ''Nazoraios," 
and  this  is  a  term  by  which  they  were  known  during  the  life-time  of 
Jesus;  since,  even  taking  the  statement  in  the  Acts  of  the  Apostles 
as  it  stands,  it  was  not  until  after  the  death  of  the  Galilean  that  his 
followers  took  the  name  of  Christians.  Before,  it  was  Essenes  and 
Nazarenes. 

"Nazarene"  is  the  English  word  which  has  been  substituted  for 
"Nazoraios"  and  to  carry  the  reader  away  from  the  true  signification, 
"Nazarene"  is  rendered  "of  Nazareth."  But  "Nazoraios"  was  but 
another  form  for  "Nazaraios"  and  '■'■Naziraios."  "Naziraioa"  and 
''Nazaraios"  meant  a  Nazarite,  one  under  a  vow,  and  subjected  to 
the  ceremonial  law  prescribed  in  the  sixth  chapter  oi  Numbers. 
Such  was  John  the  Baptist,  who,  like  Samson  and  Samuel,  was  a 
Nazarite  for  life. 

Appearing  as  such,  and  inviting  Jesus  to  his  baptism,  he  estab- 
lished a  sect  called  "the  Nazarites."  Jesus  attached  himself  to  this 
sect,  and,  after  the  death  of  John,  became  its  leader. 

Jeiius  himself,  although  he  fiercely  denounced  the  Pharisees  and 


512  APPENDIX THE    ESSENES. 

the  Sadducees,  had  nothing  to  say  against  the  Essenes.  Neither  had 
John  the  Baptist.  When  he  saw  Pharisees  and  Sadducees  coming  to 
his  baptism,  he  cried  out:  "O,  generation  oi  vipers,  who  hath  warned 
you  to  flee  from  the  wrath  to  come  ?" 

If  the  Jews  were  divided  into  three  sects,  and  John  and  Jesus  were 
denouncing  two  of  those  sects,  to  which  of  them  did  John  and  Jesus 
themselves  belong? 

The  brilliant  De  Quincey  thought  that  Josephus,  in  describing  the 
Essenes,  was  describing  the  disciples  of  Jesus  and  no  other  people 
whatever.  But  such  a  theory  at  once  takes  away  all  history  of  the 
Essenes  as  a  previously  existing  sect. 

JESUS  THE  NAZARITE. 

That  Jesus  was  a  Nazarite,  under  the  Mosaic  law,  is  in  the  highest 
degree  probable. 

That  he  wore  long  hair  is  in  accord  with  all  the  traditions  in  regard 
to  his  personal  appearance.  He  was  "separated"  and  devoted  to  the 
service  of  the  Lord  from  his  infancy.  The  author  of  the  Epistle  to 
the  Hebrews  speaks  of  Jesus  as  a  high  priest,  "holy,  harmless,  unde- 
filed,  separate  from  sinners." — [Heb.  7.  26. 

Jesus  was  a  Jew,  and  observed  the  Jewish  customs.  He  worshiped 
in  the  synagogues  on  the  Sabbath — he  participated  in  the  national 
festivals — and  there  is  no  reason  to  doubt  that  he  observed  all  the 
rites  and  ceremonies  which  were  peculiarly  incumbent  upon  those 
who,  like  himself,  had  been  separated  and  consecrated  to  divine 
service,  even  from  the  mother's  womb. 

Again,  the  very  name  attached  to  Jesus,  and  by  which  he  was  dis- 
tinguished from  others  of  the  name,  indicates  that  he  was  a  Nazarite. 
He  was  sometimes  called  the  Galilean,  and  some  thought  him  the 
Christ.  But  he  was  more  usually  called  "Jesus  the  Nazarite"  (lesous 
ho  Nazoraios);  sometimes  translated,  properly  enough,  "Jesus  the 
Nazarene."  It  is  a  fair  inference  that  Jesus,  as  well  as  John,  was  a 
Nazarite  from  birth,  and  that  his  participation  in  John's  baptism  had 
much  to  do  with  the  naming  of  the  sect.  Here  was  John  the  Nazar- 
ite baptizing,  and  Jesus  the  Nazarite  coming  to  his  baptism.  What 
more  natural  than  that  the  sect  then  formed  should  be  called  the 
Nazarites,  or  the  Nazarenes  ? 


JESUS    THE    NAZARITE.  513 

There  is  every  reason  to  believe  that  Luke,  7.  33.  34,  is  an  interpola- 
tion. It  is  not  in  Marcion,  the  older  Gospel,  from  which  Luke  was 
composed.  The  entire  passage,  from  vv.  29  to  35  inclusive,  is  wanting- 
in  the  Gospel  of  Marcion. 

One  historical  book  of  the  Hebrews,  called  "Juchasin,"  asserts  that 
the  Essenes  were  Nazarites.  The  author,  who  was  Abraham  Zac- 
huth,  calls  the  Essene,  in  Latin,  translated  from  Hebrew,  "Nazi- 
raeos"  or  "Nazaraeos,"  both  forms  meaning  the  same,  Nazarite.  The 
Hebrew  word  signifies  "separated;"  also  "holy;"  translated  into  the 
Greek  (Septuagint)  by  the  word  "heegiasmenos."  In  the  title  of  the 
work  he  writes: 

"Nazarites,  who  are  called  Essenes." 

Those  who  are  curious  to  continue  these  investigations  may  con- 
sult the  very  learned  work,  edited  by  Ugolinus,  entitled: 

"Thesaurus  Antiquitatum  Sacrarum,"  etc.,  published  at  Venice  in 
1759.  In  the  22d  volume  of  this  work  will  be  found  much  abstruse 
learning  upon  this  interesting  subject. 

That  Jesus  was  well  known  as  "the  Nazarite,"  is  manifest  from 
the  Gospels,  both  the  apocryphal  and  the  canonical. 

The  exact  relation  subsisting  between  the  Essenes  and  the  Naza- 
renes,  it  is  difficult  to  determine.  For  eighteen  hundred  years  the 
efforts  of  those  most  interested  have  been  directed  to  covering  up 
and  destroying  what  would  have  thrown  light  upon  the  subject. 

How  far  these  classes  were  involved  in  the  war  between  the  Jews 
and  the  Romans,  is  a  question  involved  in  mystery.  We  learn  from 
Josephus  that  some  of  the  Jewish  leaders  in  the  war  were  Essenes, 
and  from  the  Gospels  themselves  that  Jesus  had  armed  followers. 
Beyond  that,  much  is  left  to  conjecture. 

Scarcely  any  allusion  is  made  in  any  of  the  New  Testament  writ- 
ings to  the  insurrectionary  war  being  carried  on  by  the  Jews  against 
the  Romans,  though,  according  to  Bible  chronology,  the  history  in 
the  Acts  of  the  Apostles  is  brought  down  to  within  a  few  years  of 
the  destruction  of  Jerusalem. 

If  the  disciples  and  the  followers  of  Jesus  and  the  Jewish  converts 
of  Peter  and  Paul  took  no  part  in  these  transactions,  why  is  there 
such  a  profound  silence  in  regard  to  them  in  the  New  Testament 
writings  ? 


514  JESUS    THE    NAZARITE. 

The  commencement  of  the  Jewish  war  is  generally  dated  at  the 
time  when  Vespasian  was  sent  into  Judea  with  an  army,  A.  D.  66. 
But  if  any  reliance  at  all  can  be  placed  upon  the  accounts  given 
by  Josephus,  Judea  had  been,  for  seventy  years  previous,  the  scene 
of  constant  tumults,  revolts  and  insurrections  against  the  Roman 
power.  These  resulted  sometimes  in  the  slaughter  of  thousands  and 
even  tens  of  thousands  of  people  in  Jerusalem,  or  in  the  immediate 
neighborhood.  Yet  of  all  this  the  New  Testament  authors  are  pro- 
foundly ignorant;  and  concerning  such  important  and  exciting  events 
the  books  themselves  are  profoundly  silent. 

The  Acts  of  the  Apostles,  which  professes  to  give  a  history  of  the 
disciples  for  thirty  years,  A.  D.  33  to  A.  D.  63,  making  Jerusalem  and 
Judea  the  scene  of  much  of  the  narrative,  has  not  a  word  to  say 
about  the  attempt  made  by  Caius  Caligula  to  set  up  his  statue  in 
Jerusalem,  an  attempt  which  created  such  a  tumult  that  it  came 
near  ending  in  open  war— [Jos,  A.  J.  xviii.  8;  B.  J.  ii.  10];— not  a 
word  about  the  difficulties  under  Cumanus,  and  the  tumult  in  which 
ten  thousand  people  were  trampled  to  death — [B.  J.  ii.  12, 1]; — no 
account  of  the  insurrection  of  the  Sicarii  and  of  the  magicians,  and 
the  attempt  made  by  the  Egyptian  false  prophet,  who  had  a  large 
force  at  his  command  which  he  led  round  about  from  the  wilderness 
to  the  Mount  of  Olives  and  with  whom  Pelix  had  a  battle,  though  all 
these  events  took  place  within  that  thirty  years.  The  curtain  is 
raised  sufficiently  for  Paul  to  be  asked  if  he  was  not  that  Egyptian 
who,  before  those  days,  made  an  uproar,  etc.,  when  it  suddenly  falls 
again,  as  if  it  were  an  unintentional  reference  to  scenes  relegated  to 
the  darkness  of  oblivion. 

Reference  is  made  to  one  Theudas,  Acts  5.  36,  who  had  headed  an 
insurrection  about  the  time  of  the  birth  of  Christ  or  soon  after,  but 
there  is  no  reference  to  the  Theudas  who  long  afterward  was  at  the 
head  of  a  formidable  insurrection  [Josephus  A.  J.  xx.  5, 1],  although 
it  occurred  during  the  very  time  covered  by  the  history  of  the  Acts 
of  the  Apostles.  Josephus  knew  nothing  of  the  Theudas  of  the  Acts, 
and  the  author  of  the  Acts  knew  nothing  or  pretended  to  know  noth- 
ing of  the  Theudas  of  Josephus. 

When  we  consider  this  profound  and  mysterious  silence  of  the 
New  Testament  books,  we  are  prepared  to  accept  the  statement  of 


APPENDIX THE  ZEALOTS.  515 

Epiphanius  in  regard  to  the  connection  of  the  followers  of  Jesus  with 
the  Essenes.  Their  participation  in  the  Jewish  war  would  naturally 
follow. 

"The  Essenes,"'  says  Thomas  Goodwin  in  his  Dissertation  on  the 
Theocracy  of  the  Israelites,  "adored  Christ  with  unanimous  con- 
sent.'' 


IX. 


The  Zealots. 

"In  the  progress  of  time,"  says  Origen,  "they  (the  Essenes)  became 
separated;  and  not  adhering  to  the  same  order  of  discipline,  they 
were  divided  into  four  parties.  Some  of  them  are  exceedingly  re- 
ligious." After  giving  illustrations  of  their  religious  zeal,  which 
sometimes  led  to  acts  of  violence,  he  adds: 

"Wherefore,  by  chance  they  drew  upon  themselves  the  name 
Zealots.  And  by  some  they  were  called  Sicarii."— [Origen  against 
Heresies,  ix.  26. 

To  the  same  effect  is  the  testimony  of  Chrysostom,  one  of  the 
earliest  and  most  eminent  of  the  Greek  fathers.  After  saying  that 
there  were  three  sects  among  the  Jews,  viz:  Pharisees,  Sadducees 
and  Essenes,  speaking  of  the  Essenes  he  says: 

"The  same  are  also  Sicarii,  because  of  their  being  Zealots."  (Hoi 
autoi  de  kai  Sikarioi,  dia  to  einai  Zelotai.)—[llomiL  in  Act.  Apost. 
46;  on  Acts  21.  18-38. 

For  a  long  time  there  had  been  a  party  among  the  Jews  who  had 
been  called  Zealots;  but  it  was  not  until  about  the  year  54  A.  D., 
after  the  appointment  of  Felix  as  procurator,  that  they  were  called 
Sicarii.    Afterward  the  words  were  used  interchangeably. 

Ugolinus  speaks  of  these  Jewish  sects.  After  referring  to  the 
statement  of  Drusius,  cap.  xxi.  in  Scholia  Graeca,  in  which  he  called 
the  Essenes  Sicarii,  that  is,  Zealots,  and  after  saying  that  Theophil- 
actus  writes  the  same,  Ugolinus  continues  as  follows: 

"Not  all  of  the  Essenes  were  Sicarii;  but  those  who  transferred 
themselves  to  the  sect  of  Judas,  the  Galilean.  These,  urged  by  a 
peculiar  zeal  for  God,  were  called  Zealots."    (Latin,  Zelotes;  Greek, 


516  APPENDIX THE    ZEALOTS. 

ZelotaQ—lVgolinns,  Dissertation  concerning  the  three  sects  of  the 
Jews,  cap.  xiv.,  sec.  4;  in  his  Thesau.  Antiq.,  vol.  22,  p.  162. 

Concerning  these  people,  sometimes  called  Sicarii  and  sometimes 
Zealots,  Josephus  gives  us  full  information.— [Jewish  War,  bk.  ii.  13, 
3;  ii.  17,  6;  iv.  3,  9-14;  ch.  4;  ch.  5;  ch.  C;  eh.  7,  2;  vii.  8-11. 

The  Sicarii,  he  says,  derived  their  name  from  sica,  the  Latin  word 
for  dagger  or  dirk-knife.  This  weapon,  called  by  Josephus  in  one 
place  dagger,  and  in  another  place  sword,  was  carried  under  the 
besom  [B,  J.,  ii.  17.  6],  and  was  suddenly  thrust  into  the  victim  with- 
out the  slightest  warning. 

From  those  of  the  Essenes  who  had  joined  the  sect  established  by 
Judas  the  Galilean— "the  fourth  sect"  spoken  of  by  Josephus— came 
the  disciples  and  followers  of  Jesus.  They  were  "Zealots  for  the 
law."  Though  the  Scribes  and  the  Pharisees  were  constantly  watch- 
ing to  entrap  Jesus  for  non-observance  of  the  law,  they  could  never 
succeed;  he  was  zealous  for  its  observance  as  he  construed  it;  and 
his  disciples  were  more  zealous  for  the  law  than  were  the  Scribes  and 
the  Pharisees  themselves. 

In  the  tirst  place,  one  of  the  Apostles  was  Simon  Zelotes  (Luke  6. 
15:  Acts  1.  13),  or  Simon  the  Zealot.  In  Matthew  10.  4,  and  Mark  3. 
18,  he  is  called  Simon  the  Canaanite;  but  this  is  conceded  to  be  a 
mistranslation.  The  word  rendered  "Canaanite"  is  the  Syriac  word 
Kananites,  and  means  the  same  as  the  Greek  word  Zelotes,  or  the 
,  English  word  "Zealot." 

The  Douay  version  reads,  "Simon  the  Cananean,"  both  in  Matthew 
and  in  Mark. 

In  the  translation  of  the  Diatessaron  of  Tatian,  by  Eev.  J.  Hamlin 
Hill,  B.  D.,  Edinburgh,  1894,  the  rendering  of  Luke  6.  15,  is,  instead  of 
"Simon,  called  Zelotes,"  "Simon,  which  is  called  the  Zealot." 

In  the  translation  by  Agnes  Smith  Lewis,  M.  R.  A.  S.,  London  and 
i!?ew  York,  1894,  of  the  ancient  Syriac  MS.  discovered  by  Tischen- 
dorf,  called  the  Sinaitic,  and  which  is  considered  the  oldest  manu- 
script of  the  Gospels  in  existence,  the  reading  is,  both  in  Matt.  10.  4, 
and  in  Mark  3.  18,  instead  of  "Simon  the  Canaanite,"  "Simon  the 
Zealot." 

McClintock  and  Strong,  in  their  Biblical  Cyclopedia,  after  giving 
the  different  names  of  this  apostle,  say:    "Each  of  these  equally 


APPENDIX THE  ZEALOTS.  517 

points  out  Simon  as  belonging  to  the  faction  of  the  Zealots,  who 
were  conspicuous  for  their  fierce  advocacy  of  the  Mosaic  ritual." — 
[Art.  "Simon." 

Again:  It  appears  from  the  Gospels  themselves  that  Jesus  was 
surrounded  by  armed  Zealots  as  his  followers  when  he  was  appre- 
hended. He  was  told  that  there  were  two  swords  {machairai);  and 
he  said  it  was  sufllcient. — Luke  22.  38.  The  ^'machaira"  was  a  dirk- 
knife;  the  same  kind  of  a  weapon  as  that  which  was  called  in  Latin 
sica,  and  which  gave  their  name  to  the  Sicarii. 

Afterward,  one  of  those  who  were  with  Jesus  drew  his  dirk-knife 
{machairan)  and  struck  a  servant  of  the  high  priest,  cutting  off  his 
ear.— Matt.  26.  51;  Mark  14.  47;  Luke  22.  49,  50;  John  18.  10.  John 
gives  the  servant's  name,  and  says  that  it  was  Simon  Peter  who 
struck  the  blow. 

Again:  The  Gospels  make  frequent  mention  of  the  fact  that  those 
seeking  to  take  Jesus  feared  the  people. — Matt.  21.  46;  Mark  11.  32| 
12. 12;  Luke  20. 19;  22.  2.  Why  should  they  stand  so  much  in  fear  of 
an  unorganized  multitude,  unless  they  knew  that  some  of  them,  at 
least,  were  secretly  armed  ? 

Not  only  was  Jesus  surrounded  by  Zealots,  but  he  was  himself  a 
Zealot.  It  was  in  execution  of  a  Jewish  law,  called  "the  law  of  the 
Zealots,"  that,  with  a  whip  made  of  small  cords,  he  scourged  the 
money-changers  and  drove  them  from  the  temple. 

Such  is  the  opinion  of  Selden,  than  whom,  perhaps,  a  man  never 
lived  more  learned  in  the  law.  In  his  work,  De  Jure  Natur.  et  Gent. 
bk.  iv.,  c.  iv.,  he  goes  into  a  thorough  examination  of  the  law  of  the 
Zealots.    The  chapter  is  entitled: 

"Concerning  the  singular  Law  of  the  Zealots  among  the  Hebrews; 
according  to  which  those  caught  in  various  crimes  were,  by  private 
persons,  beaten  with  impunity,  or  put  to  death  on  the  spot." 

He  gives,  in  this  chapter,  a  full  explication  of  the  law,  citing  San- 
hedrin,  cap.  9,  sec.  ult.;  Gemar  Babylon,  ib.  fol.  81;  b.  &  c.  Ilierosoly- 
mit.  cod.  tit.  fol.  27,  col.  2.  These  private  avengers  are  denominated 
"pious  men  who  are  fired  with  zeal  for  God."  '^Homines pit" says 
Selden,  "qui  zelo  Numenis  accenderentur." 

The  next  chapter  he  devotes  to  a  consideration  of  the  question, 
whether  Christ  was  acting  under  this  law  in  driving  the  money- 


518  APPENDIX — THE    ZEALOTS. 

changers  out  of  the  temple.  After  a  very  learned  disquisition,  in 
which  he  examines  the  various  offenses  which  might  be  thus  sum- 
marily punished,  among  which  was  desecrating  the  temple  or  th© 
sacred  utensils,  he  comes  to  the  pious  conclusion  that  Jesus,  wishing 
to  present  himself  as  a  perfect  exemplar  of  absolute  justice,  was 
willing  that  all  should  see  that  what  he  was  doing  was  according  to 
law.  Hence  he  scourged  the  money-changers  in  accordance  with 
a  law  of  the  Hebrews,  called  "the  Law  of  the  Zealots;"'  a  law  author- 
izing private  punishment  for  religious  offenses. 

This  law  is  referred  to  by  Philo,  also,  in  one  of  his  treatises.  After 
speaking  of  the  punishments  of  God,  he  says: 

"But  the  punishments  which  are  inflicted  by  men,  are  of  various 
characters,  being  death  or  scourging,  those  men  who  are  more  excel- 
lent and  more  strict  in  their  piety,  inflicting  death  on  such  offenders, 
but  those  who  are  of  milder  dispositions,  scourging  them  with  rods 
publicly  in  the  sight  of  all  men."— [De.  Spec.  leg.  6.  7;  Works.  Ill, 
p.  261. 

The  influence  of  the  Zealots,  after  the  death  of  Jesus,  is  well  illus- 
trated by  the  following  account  from  the  Acts  of  the  Apostles: 

"And  when  we  were  come  to  Jerusalem,  the  brethren  received  us 
gladly. 

"And  the  (day)  following  Paul  went  in  with  us  unto  James;  and  all 
the  elders  were  present. 

"And  when  he  had  saluted  them,  he  declared  particularly  what 
things  God  had  wrought  among  the  Gentiles  by  his  ministry. 

"And  when  they  heard  (it),  they  glorified  the  Lord,  and  said  unto 
him:  Thou  seest,  brother,  how  many  thousands  of  Jews  there  are 
who  believe;  and  they  are  all  zealous  of  the  law  [zelotai  tou  nomou, 
correctly  translated  in  the  Douay  version,  'Zealots  for  the  law;'] 

"And  they  are  informed  of  thee  that  thou  teachest  all  the  Jews 
who  are  among  the  Gentiles  to  forsake  Moses,  saying  that  they  ought 
not  to  circumcise  (their)  children,  neither  to  walk  after  the  customs. 

"What  is  it,  therefore?  the  multitude  must  needs  come  together; 
for  they  will  hear  that  thou  art  come. 

"Do,  therefore,  this  that  we  say  to  thee:  We  have  four  men  who 
have  a  vow  on  them ; 

"Them  take  and  purify  thyself  with  them,  and  be  at  charges  with 
them,  that  they  may  shave  (their)  heads;  and  all  may  know  that 
those  things  whereof  they  were  informed  concerning  thee  are  noth- 
ing; but  (that)  thou  thyself  also  walkest  orderly,  and  keepest  th© 
law.    *    *    * 


APPENDIX THE  ZEALOTS.  519 

"Then  Paul  took  the  men,  and  the  next  day  purifying  himself 
with  them,  entered  into  the  temple,  to  signify  the  accomplishment  of 
the  days  of  purification,  until  that  an  offering  should  be  offered  for 
every  one  of  them."— [Acts,  ch.  21,  vv.  17  to  26. 

In  order  to  understand  fully  this  account,  it  is  necessary  to  have 
recourse  to  a  passage  in  the  untranslated  works  of  Origen. 
Speaking  of  the  Essenes,  he  says: 

"Some  there  are  who,  when  one  of  them  hears  some  one  discoursing 
concerning  God  and  his  laws,  if  he  is  not  circumcised,  when  he 
catches  such  a  man  somewhere  by  himself,  he  threatens  him  with 
death,  unless  he  becomes  circumcised;  and  unless  he  is  willing  to 
comply,  he  does  not  spare  him,  but  cuts  him  to  pieces."— [Contra 
Haereses,  ix.  2G.    Series  Grseca,  vol.  16,  pt.  3,  p.  3404. 

From  what  Origen  here  says  it  is  plain  that  Paul  was  in  imminent 
danger  of  his  life.  No  one  knew  this  better  than  did  Paul,  who  was 
himself  a  Zealot,  and  had  been  one  of  the  fiercest  Zealots  for  the  law. 
He  lost  no  time,  therefore,  in  complying  with  the  suggestion  of  his 
Jewish  brethren.  That  he  acted  none  too  soon  in  this  matter,  is 
manifest  from  the  statement  in  Acts,  ch.  23,  vv.  12  to  21,  where  it 
appears  that  more  than  forty  of  the  Zealots  had  bound  themselves 
by  an  oath,  that  they  would  neither  eat  nor  drink  till  they  had  put 
Paul  to  death. 

At  a  later  day  the  spirit  and  zeal  of  the  Jewish  Zealots  were  trans- 
ferred to  the  Christian  converts.  When  these  became  consolidated 
into  a  compact  ecclesiastical  body,  that  spirit  and  zeal  found  a  suit- 
able field  for  activity. 

X. 

The  Inquisition. 

PETER  AND  PAUL. 

Peter,  according  to  the  account  in  the  Acts  of  the  Apostles,  struck 
dead  Ananias  and  Sapphira  because  they  had  lied  and  kept  back  part 
of  the  price  of  land  they  had  sold. 

Dr.  Doellinger,  an  eminent  Catholic  theologian,  commenting  on 
this  transaction,  says: 

"When  Ananias  and  Sapphira,  through  their  hypocrisy  and  avar- 
icious attempt  at  deception,  had  made  the  first  assault  on  the  author- 
ity of  the  apostles  and  the  holy  ghost  ruling  in  the  church,  St.  Peter 


520  APPENDIX THE    INQUISITION. 

inflicted  a  terrible  punishment  upon  them." — [First  Age  of  the 
Church,  by  John  Ignatius  Doellinger,  D.  D.,  2d  London  Edition, 
1867,  p.  44. 

Paul,  before  his  conversion,  persecuted  the  disciples,  making  havoc 
among  them,  entering  into  every  house,  haling  men  and  women  and 
committing  them  to  prison.  He  continued  to  breathe  out  threaten- 
ings  and  slaughter  against  the  disciples  until  his  conversion,  and 
after  his  conversion  his  persecution  vras  transferred  to  the  heretics 
within  the  church. 

DOCTRINES  OF  PAUL. 

Blood  Atonement. — It  is  difficult  to  understand  how  any  one 
can  deny  that  Paul  taught  the  doctrine  of  the  atonement.  His  views 
are  set  forth  in  language  sufficiently  explicit  in  the  following  pass- 
ages, all  taken  from  the  epistles  which  are,  by  the  German  critics, 
admitted  to  be  genuine: 

"Whom  God  hath  set  forth  to  be  a  propitiation,  through  faith  in 
his  blood,  to  declare  his  righteousness  for  the  remission  of  sins  that 
are  past,  through  the  forbearance  of  God." — [Romans  iii.  25. 

"For  when  we  were  yet  without  strength,  in  due  time  Christ  died 
for  the  ungodly. 

"For  scarcely  for  a  righteous  man  will  one  die;  yet  peradventure 
for  a  good  man  some  would  even  dare  to  die. 

"But  God  commendeth  his  love  toward  us,  in  that  while  we  were 
yet  sinners,  Christ  died  for  us. 

"Much  more  then,  being  now  justified  by  his  blood,  we  shall  be 
saved  from  wrath  through  him. 

"For  if,  when  we  were  enemies,  we  were  reconciled  to  God  by  the 
death  of  his  Son,  much  more,  being  reconciled,  we  shall  be  saved  by 
his  life. 

"And  not  only  (so),  but  we  also  joy  in  God  through  our  Lord 
Jesus  Christ,  by  whom  we  have  now  received  the  atonement." — 
[Rom.  V.  6-11. 

"He  that  spared  not  his  own  son,  but  delivered  him  up  for  us  all, 
how  shall  he  not  with  him  also  freely  give  us  all  things?— [Rom. 
Viii.  32. 

"For  I  delivered  unto  you  first  of  all,  that  which  I  also  received, 
how  that  Christ  died  for  our  sins  according  to  the  Scriptures." — 
[1  Cor.  XV.  3. 

"Who  gave  himself  for  our  sins,  that  he  might  deliver  us  from  this 
present  evil  world."— [Galatians  i.  4.    See  also  Gal.  iii.  13. 


APPENDIX — THE    INQUISITION.  521 

Justification  by  Faith.— Paul  was  equally  plain  in  announcing 
this  doctrine.  See  Romans  i.  16;  iii.  22-24;  iii.  30;  iv.  5;  iv.  16;  v.  1; 
Gal.  ii.  16. 

Election  and  Predestination.— These  doctrines  were  promul- 
gated by  Paul  in  language,  if  possible  still  more  explicit.  See  Rom. 
viii.  28,  30;  ix.  11-24;  xi.  5-7. 

origin  of  these  doctrines. 

Sacritice  as  an  atonement  for  sin,  was  a  doctrine  with  which  the 
Jews  were  familiar.  It  had  prevailed  among  all  the  nations  of 
antiquity.  The  practice  had  its  origin,  as  is  well  known,  in  the 
supposed  necessity  of  placating  an  angry  God.  To  appease  the  divine 
wrath  offerings  were  made,  at  first  of  the  fruits  of  the  earth,  then  of 
animals.  Among  the  Jews  the  prevailing  doctrine  is  stated  in  the 
Epistle  to  the  Hebrews:  "Without  shedding  of  blood  is  no  remis- 
sion."—[Heb.  ix.  22. 

If  the  blood  of  lambs  and  goats  could  so  far  appease  the  angry 
Deity  as  to  induce  him  to  remit  the  sins  of  a  people,  how  natural  the 
transition  to  the  idea,  that  the  death  of  a  person  of  extraordinary 
merit,  and  especially  one  reputed  to  be  the  Son  of  God  himself, 
should  work  the  remission  of  the  sins  of  the  whole  world.  The 
greater  the  sacrifice,  the  more  extensive  the  propitiation. 

The  ancients  were  familiar,  also,  with  the  idea  of  sacrifice  in  the 
form  of  crucifixion.  Of  these  some  of  the  more  important  were: 
Chrishna,  of  India,  B.  C.  about  1200;  the  Hindu,  Buddha  Sakia,  B. 
C.  600;  Thulis,  of  Egypt,  B.  C.  1700;  and  Mithra,  of  Persia,  B.  C.  600. 

Is  it  possible  that  Paul  had  heard  nothing  of  these  ancient  saviors? 
And  yet  he  was  none  the  less  sincere  in  believing  that  the  true  savior 
had  now  appeared.  It  is  true  that  Jesus  himself,  at  no  time  during 
his  preliminary  examination,  either  before  the  council  or  before 
Pilate,  or  on  his  way  to  execution,  or  at  the  crucifixion,  gave  any 
intimation  that  he  was  about  to  die  for  the  sins  of  the  world. 

Nevertheless  Paul,  who  had  not  participated  in  the  Messianic 
dreams  of  the  other  apostles,  and  of  Jesus  himself,  was  logically 
impelled  to  look  upon  the  suffering  at  the  crucifixion  as  a  sacrifice. 
If  he  was  abandoning  one  religion  of  atonement,  he  must  take  hold 
of  another,  involving  an  atonement  of  a  still  higher  character. 


522  APPENDIX THE    INQUISITION. 

This  idea  of  a  vicarious  atonement,  to  which  Paul  was  naturally 
and  logically  led,  in  his  transition  from  the  Jewish  to  the  Christian 
faith,  became  with  him  the  absorbing  thought,  the  animating  princi- 
ple of  his  subsequent  life.  Henceforth  he  was  to  know  only  Jesus 
and  him  crucified  for  the  sins  of  the  world. 

To  the  atonement,  justification  by  faith  was  but  a  corollary.  The 
sacrifice  must  be  accepted  by  him  for  whom  it  was  made.  If  his 
faith  should  be  sufficient,  he  would  be  washed  and  purified  by  the 
blood  of  Jesus. 

Predestination  was  but  another  form  of  the  fatalistic  doctrine  of 
the  Essenes.  Though  educated  as  a  Pharisee,  Paul  had  adopted 
many  of  the  views  of  the  Essenes,  and  was  thoroughly  imbued  with 
the  fatalism  of  that  sect. 

There  are  other  doctrines  of  the  Apostle  which  have  hitherto  been 
kept  in  the  background,  but  which  are  of  great  importance  in  refer- 
ence to  the  subsequent  development  of  the  Christian  religion.  These 
must  now  be  considered. 

INQUISITION  DOCTRINES. 

Destruction  of  the  Flesh  for  the  Salvation  of  the  Spirit; 
OR,  Killing  the  Body  to  Save  the  Soul. 

"Ye  are  puffed  up,  and  have  not  rather  mourned,  that  he  that  hath 
done  this  deed  might  be  taken  away  from  among  you. 

"For  I  verily,  as  absent  in  body  but  present  in  spirit,  have  judged 
already,  as  though  I  were  present,  (concerning)  him  that  hath  so  done 
this  deed 

"To  deliver  such  an  one  unto  Satan  for  the  destruction  of  the  flesh, 
that  the  spirit  may  be  saved  in  the  day  of  the  Lord  Jesus 

"Therefore  put  away  from  among  yourselves  that  wicked  person." 
—[1  Cor.  v.  2,  3,  5, 13. 

What  is  Paul's  meaning  here?  It  is  claimed  that  nothing  more  was 
meant  than  excommunication  from  the  church. 

Such,  however,  was  not  the  language  used  by  the  apostle,  to  direct 
exclusion  from  the  church.  The  brethren  were  to  "withdraw"  them- 
selves from  such  (1  Tim.  vi.  5;  2  Thess.  iii.  6);  or  "from  such"  they 
were  to  "turn  away"  (2  Tim.  iii.  5);  or  they  were  to  "avoid  them" 
(Rom.  xvi.  17);  or  to  "note"  or  notify  them,  and  to  "have  no  company" 
with  them  (2  Thess.  iii.  14). 


APPENDIX — THE   INQUISITION.  523 

Paul  commanded  the  church  at  Corinth  to  "put  away"  from  among 
themselves  that  wicked  person.  The  word  here  used  is  exareite 
from  exairo;  or,  according  to  the  better  reading,  areite,  from 
airo. 

Now,  what  is  the  meaning  of  airo  and  exairo  f 

The  following  is  one  of  the  definitions  given  by  Liddell  and  Scott: 
"To  lift  and  take  away,  to  take  away,  put  an  end  to:  later,  to 
kill." 

So,  one  of  the  definitions  of  exaireo,  of  which  exairo  is  a  contracted 
form,  is,  "to  make  away  with." 

This  use  of  the  phrase  "take  away,"  is  recognized  by  us;  as  when 
we  say  of  a  friend,  "He  has  been  taken  away."  In  fact,  this  has  been 
a  common  use  of  the  phrase  and  of  its  equivalents  in  other  languages 
for  more  than  two  thousand  years. 

In  the  New  Testament  there  are  frequent  examples  of  the  use  of 
the  verb  airo  in  this  sense. 

For  instance: 

Matt.  xxiv.  39:  "And  knew  not  until  the  flood  came,  and  took  them 
all  away;" — kai  eeren  (from  airo)  hapantas. 

Luke  xxiii.  18:  "  And  they  cried  out  all  at  once,  saying,  Away  with 
this  man  {aire  touton,  take  away  this  man),  and  release  unto  us 
Barabbas,"    See  also  John  xix.  15,  and  Acts  xxi.  36. 

Johnxvii.  15:  "I  pray  not  that  thou  shouldest  take  them  {arees, 
from  airo)  out  of  the  world." 

John  XV.  2:  "Every  branch  in  me  that  beareth  not  fruit  he  taketh 
away;"  (airei  from  airo). 

John  xi.  48-50:  "If  we  let  him  thus  alone,  all  will  believe  on  him; 
and  the  Romans  will  come  and  take  away  {arousin  from  airo)  both 
our  place  and  nation." 

Acts  viii,  33:  "In  his  humiliation  his  judgment  was  taken  away 
(eerthee,  from  airo);  and  who  shall  declare  his  generation?  For  his 
life  is  taken  (airetai)  from  the  earth. 

Actsxxii.  22:  "And  they  gave  him  audience  unto  this  word,  and 
(then)  lifted  up  their  voices,  and  said:  Away  with  such  a  (fellow) 
{aire  ton  toiouton,  take  away  such  a  one)  from  the  earth;  for  it  is  not 
fit  that  he  should  live." 

Thus  the  philological  evidence  is  overwhelming. 

But  if  there  were  any  doubt  remaining  as  to  the  meaning  of  this 
chapter,  and  the  intent  of  the  apostle,  it  should  be  removed  by  a 


524  APPENDIX THE    INQUISITION. 

perusal  of  his  subsequent  letter  to  the  same  church,  in  which  he 
alludes   to    the   same   transaction.    In  that  subsequent    letter   he 


"Though  I  made  you  sorry  with  a  letter,  I  do  not  repent,  though  I 
did  repent;  for  I  perceive  that  the  same  epistle  hath  made  you  sorry, 
though  (it  were)  but  for  a  season. 

"Now  I  rejoice,  not  that  ye  were  made  sorry,  but  that  ye  sorrowed 
to  repentance;  for  ye  were  made  sorry  after  a  godly  manner,  that  ye 
might  receive  damage  by  us  in  nothing. 

"For  godly  sorrow  worketh  repentance  to  salvation  not  to  be  re- 
pented of;  but  the  sorrow  of  the  world  worketh  death. 

"For  behold  this  self-same  thing,  that  ye  sorrowed  after  a  godly 
sort,  what  carefulness  it  wrought  in  you,  yea,  (what)  clearing  of  your- 
selves, yea,  (what)  indignation,  yea,  (what)  fear,  yea,  (what)  vehement 
desire,  yea,  what  zeal,  yea,  (what)  revenge!  In  all  things  ye  have 
approved  yourselves  to  be  clear  in  this  matter. 

"Wherefore,  though  I  wrote  unto  you  (I  did  it)  not  for  his  cause 
that  had  done  the  wrong,  nor  for  his  cause  that  suffered  wrong,  but 
that  our  care  for  you  in  the  sight  of  God  might  appear  unto  you."— [2 
Cor.  vii.  8-12. 

The  apostle  cared  nothing  for  the  accused  party.  Neither  did  he 
care  anything  for  him  who  had  been  wronged.  His  only  care  was  for 
the  church.  And  now  that  the  church  had  aroused  itself,  and  in  its 
indignation  and  zeal  had  taken  vengeance  on  the  offender,  he,  Paul, 
was  satisfied. 

He  had  already  condemned  the  offender,  and  had  pronounced  sen- 
tence, and  he  made  it  sufficiently  clear  that  he  desired  the  sentence  to 
be  executed.  That  this  had  been  done,  clearly  appears  also  from  the 
language  of  the  second  epistle. 

The  conclusion  drawn  from  this  chapter  by  TertuUian,  Ambrose, 
and  other  fathers  of  the  church,  was,  "that  the  individual  may  be  de- 
stroyed in  order  that  the  church  may  be  saved." 

Nor  do  modern  commentators  find  it  easy  to  come  to  any  other 
conclusion. 

In  Scott's  Henry's  Comm.,  Phil.,  1855,  it  is  suggested  that  Paul  was 
to  strike  the  offender  with  a  dreadful  disease  in  the  midst  of  them, 
while  assembled  together,  so  that  they  would  be  obliged  on  account 
of  this  disease  to  carry  him  forth  from  their  assembly.— [Page  272, 
citing  Bloomfield  and  Kosenmueller. 

Olshausen  admits  that  the  phrase  airein  ek  meso,  "to  put  away 


APPENDIX THE    INQUISITION.  525 

from  the  midst,"  really  means  "to  remove,  i.e.,  to  kill; "  but  he  thinks 
the  exclusion  from  the  church  is  to  be  understood  as  a  spiritual 
death.— [Comm.  on  1  and  2  Cor.  in  -JOth  vol.  Clarke's  Theo.  Lib.  Ed. 
1855,  p.  88. 

Dean  Stanley  frankly  admits  that  Paul  probably  intended  the 
death  of  the  offender.— [On  the  Epistles  to  the  Corinthians,  5th  edi- 
tion, London,  1882,  pp.  77,  78. 

FURTHER  FOUNDATIONS  OF  THE  INQUISITION. 

"I  would  they  were  even  cut  off  who  trouble  you." — [Galatians 
V.  12. 

This  also  we  are  kindly  asked  to  understand  as  merely  an  expres- 
sion of  the  apostle's  wish  that  certain  persons  might  be  excluded  from 
the  church.  But  he  claimed  and  exercised  the  right  to  direct  the 
exclusion  of  members  from  the  church.  Such  directions  had  repeat- 
edly been  given.— [1  Tim.  vi.  5;  2  Tim.  iii.  5;  2  Thess.  iii.  6, 14. 

In  this  case  he  "would"  that  something  might  be  done  which  he 
had  not  the  power  absolutely  to  order. 

Again:  "I  would  they  were  even  cut  off."  Is  exclusion  from  the 
church  such  an  extreme  punishment  as  to  justify  the  use  of  the  word 
"even"? 

"I  would  they  were  even  cut  off  {apokopsontai)  who  trouble  you." 

Apokopsontai  from  apokopto.    What  is  the  meaning  of  this  verb  ? 

The  first  definitions  of  the  verb  kopto,  given  by  Liddell  and  Scott, 
are  as  follows: 

1.  To  strike,  smite,  cut. 

2.  To  knock  down,  fell,  slay. 

3.  To  cut  off,  chop  off. 

The  Greek  preposition  apo  meaning /rom,  the  verb  apokopto  is  de- 
fined by  the  same  authority,  "to  cut  off,  heio  off,  knock  off'." 

Let  us  look  at  the  other  places  in  the  New  Testament  where  it  is 
used: 

1.  Mark  ix.  43:  "And  if  thy  hand  offend  thee,  cut  it  off;  (apokop- 
son  auteen.)" 

2.  Mark  ix.  45:  "And  if  thy  foot  offend  thee,  cut  it  off;  {apokop- 
son  auton.y 

3.  John  xviii.  10:  "Then  Simon  Peter  having  a  sword  drew  it, 
and  smote  the  high  priest's  servant,  and  cut  off  {apekopsen)  his  right 
ear." 


526  APPENDIX THE    INQUISITION. 

4.  John  xviii.  26:  "One  of  the  servants  of  the  high  priest  (being 
his  kinsman  whose  ear  Peter  cut  off)"  (apekopse)  etc. 

5.  Acts  xxvii.  32:  "Then  the  soldiers  cut  off  (apekopsan)  the  ropes 
of  the  boat,  and  let  her  fall  off," 

Can  there  be  any  doubt  about  the  meaning  of  this  word  ?  Paul 
wished  these  churches  to  do  what  he  desired  the  Church  at  Corinth  to 
do.    He  wished  the  offenders  cut  off  from  the  face  of  the  earth. 

In  Adam  Clarke's  Commentaries  we  find  the  following  comment 
on  this  passage: 

"At  first  sight  it  seems  as  if  the  apostles  were  praying  for  the  de- 
struction of  the  false  teachers  who  had  perverted  the  churches  of 
Galatia." 

The  learned  commentator  does  not  inform  us  how  the  first  im- 
pression made  by  reading  the  passage  is  to  be  removed. 

Olshausen  says:  "  An  imprecation  of  punishment  against  his  oppo- 
nents." 

The  Pulpit  Commentary  of  Spence  and  Extell  favors  the  theory  of 
self -mutilation — a  wish  that  they  would  mutilate  themselves;  and  it 
expressly  disavows  the  construction  which  makes  the  apostle  refer 
merely  to  excommunication.— [Commentary  on  Galatians,  p.  248. 

The  self-mutilation  theory  is  simply  absurd.  According  to  that 
view,  Paul  says:  "I  would  they  who  trouble  you  would  even  mutilate 
themselves."    How  would  that  relieve  the  church  ? 

No;  Paul  wanted  these  heretics  to  be  put  to  death. 

He  had  already  pronounced  them  accursed: 

"There  be  some  that  trouble  you  (the  same  expression),  and  would 
pervert  the  Gospel  of  Christ. 

"But  though  we,  or  an  angel  from  heaven,  preach  any  other  gospel 
unto  you  than  that  which  we  have  preached  unto  you,  let  him  be  ac- 
cursed."—[Gal.  i.  7,  8. 

And  again: 

"As  we  said  before,  so  say  I  now  again,  if  any  (man)  preach  any  other 
gospel  unto  you  than  that  ye  have  received,  let  him  be  accursed." — 
[Verse  9. 

Now,  what  is  the  significance  of  being  accursed? 
In  Joshua  vi.  17,  we  read  as  follows: 

"And  the  city  shall  be  accursed,  (even)  it  and  all  that  ^'(are)  therein, 
to  the  Lord:  only  Rahab  the  harlot  shall  live,"  etc. 


APPENDIX — THE   INQUISITION.  527 

Again,  in  chapter  vii.  verse  12: 

"Therefore  the  children  of  Israel  could  not  stand  before  their  ene- 
mies, (but)  turned  (their)  backs  before  their  enemies,  because  they 
were  accursed:  neither  will  I  be  with  you  any  more,  except  ye  destroy 
the  accursed  from  among  you." 

Among  the  Jews,  to  be  accursed  was  to  be  subject  to  condign  pun- 
ishment. "He  that  is  hanged  (is)  accursed  of  God."— [Deut.  xxi.  23.] 
Any  one  who  stood  accursed  might  be  lawfully  put  to  death. 

Paul  had  been  a  persecutor  before  his  conversion — he  was  a  perse- 
cutor still.    The  spirit  of  persecution  pervades  his  writings. 

"If  any  man  love  not  the  Lord  Jesus  Christ,  let  him  be  anathema 
maran-atha."— [1  Cor.  xvi.  22. 

In  2  Thess.  i.  8,  the  Lord  Jesus  is  spoken  of  as  "taking  vengeance" 
on  those  who  obey  not  his  Gospel. 

In  1.  Tim.  i.  20,  Ilymeneus  and  Alexander,  who  had  departed  from 
the  faith,  he  had  "delivered  unto  Satan." 

In  2  Tim,  iv.  14,  "Alexander  the  coppersmith  did  me  much  evil;  the 
Lord  reward  him  according  to  his  works." 

In  Titus  i.  11,  referring  to  those  in  the  church  who  were  unruly, 
and  vain  talkers  and  deceivers,  it  is  said: 

"Whose  mouths  must  be  stopped." 

InActsxiii.  8-11,  he  is  represented  as  punishing  with  blindness 
Elymas,  that  "child  of  the  devil,"  who  had  withstood  Barnabas  and 
Paul,  seeking  to  turn  away  the  deputy  from  the  faith. 

Thus  was  Paul  strengthening  the  foundations  of  the  Inquisition. 
Those  foundations  had  already  been  laid  by  his  own  doctrines  and  by 
the  teachings  and  example  of  Peter;  and  these  apostles  found  en- 
couragement in  the  denunciations  of  Jesus  himself  against  unbe- 
lievers. Those  who  founded  the  Inquisition  also  found  encourage- 
ment in  his  sanction  of  punishment  by  torture.  (According  to  Matt, 
xviii.  34,  35.) 

"We  shall  have  occasion,  as  we  proceed,  to  notice  how  these  founda- 
tions were  gradually  strengthened  as  time  progressed.  But  one  ad- 
ditional circumstance  need  here  be  mentioned.  There  was  a  docu- 
ment in  general  circulation  in  the  early  ages  of  the  church,  and  at 
that  time  considered  of  high  authority.    It  was  entitled,  "The  Epistle 


528  APPENDIX THE    INQUISITION. 

of  Clement  to  James."    It  is  translated  in  the  17th  volume  of  the 
Ante-Nicene  Christian  Library. 

In  this  epistle,  Clement  describes  his  ordination.  He  says  that  when 
Peter  was  about  to  die,  the  brethren  being  assembled  (at  Rome),  he 
laid  his  hands  on  Clement,  as  the  Bishop,  and  communicated  to  him 
the  power  of  binding  and  loosing,  etc.,  and  as  to  him  who  should 
grieve  the  President  of  the  Truth,  after  declaring  that  such  a  one 
sins  against  Christ  and  offends  the  Father  of  all,  Peter  proceeded  as 
follows: 

"Wheretove,  he  shall  not  live ;  and  therefore  it  becomes  him  who 
presides  to  hold  the  place  of  a  physician;  and  not  to  cherish  the  rage 
of  an  irrational  beast." 

JEROME  AND  AUGUSTINE. 

These  are  the  most  eminent  of  the  Church  Fathers.  They  were  the 
expounders  of  the  Nicene  Creed,  and  the  highest  authorities  on  faith 
and  doctrine. 

Since  these  fathers  stand  as  the  great  landmarks  of  Christian  piety 
and  learning,  and  the  great  exponents  of  Christian  doctrine,  their 
views  on  the  subject  of  persecution,  and  especially  concerning  the 
persecution  of  heretics,  become  of  the  highest  importance. 

JEROME. 

Under  Constantine  and  his  sons,  commissions  had  been  issued 
against  heretics,  especially  against  the  Donatists,  who  were  visited 
with  the  most  rigorous  punishment.  In  382,  under  Theodosius  I.,  an 
edict  was  published  against  the  Manichseans  and  other  sects.  A  law 
of  Honorius,  in  398,  threatened  the  professors  of  certain  heresies,  in 
particular  the  priests  of  the  Montanists  and  the  Eunomians,  with 
banishment  and  death  if  they  persisted  in  bringing  people  together. 
The  decrees  for  the  extirpation  of  heathenism  were  even  more  severe. 
Jerome  and  Leo  the  Great  were  in  favor  of  the  death  penalty. 

Let  us  look  at  the  teachings  of  Jerome: 

"We  may  ask,"  says  he,  "whether  God  is  good,  who  has  given  the 
law  and  the  prophets,  seeing  the  life  of  the  wicked  is  prospered,  and 
they  do  not  suffer  anything  from  him,  according  to  their  deserts. 
They  have  abounded  indeed,  all  those  who  have  separated  themselves 
in  contumely— those  who  with  rabid  jaws  bark  against  their  maker — 
who  reproach  him  with  blasphemous  speeches. 


APPENDIX THE    INQUISITION.  529 

"These  have  abounded— they  have  been  planted,  and  have  sent 
forth  roots.  They  have  begotten  sons,  and  have  brought  forth  fruits. 
What  fruits  has  Marcion  brought  forth,  begetting  sons  of  Infidelity? 
What  Basilides?  What  Valentinus?  Concerning  whom,  indeed,  it 
is  prophesied,  saying:  'They  have  begotten  sons,  and  have  brought 
forth  fruit.  Near  art  thou  to  their  mouth,  but  far  from  their  heart.* 
'They  call  upon  Jesus;  but  they  have  him  not,  neither  do  they  confess 
him  as  Christ.  And  thou.  Lord,  hast  known  me,  and  hast  tried  me 
in  thy  sight.  Sanctify  them  in  the  day  of  their  killing.^  (Jer.  xii.  3.) 
In  what  way  would  I  expound  this?  He  calls  the  torments  of  those 
who  are  tortured,  nanctification.  (Tormenta  sanctiflcationem  vocat 
eorum  qui  torquentur.)  'Sanctify  them,'  he  says,  'in  the  day  of  their 
killing.'  That  is, 'by  that  thou  killest  them,  sanctify  them.'"  (Id 
est,  per  hoc  quod  interficis  eos,  sanctifica  eos.) — [Works  of  Jerome, 
Vol.  V,  818. 

Here  is  the  doctrine  of  Paul — the  destruction  of  the  flesh  that  the 
spirit  may  be  saved  in  the  day  of  the  Lord  Jesus.  But  Jerome  has 
improved  upon  the  Apostle,  and  has  explained  that  the  flesh  may  be 
destroyed  by  torture,  and  that  the  torments  will  result  in  sanctifica- 
tion. 

AUGUSTINE. 

In  his  earlier  days,  Augustine  taught  religious  liberty.  But  these 
were  the  generous  impulses  of  youth.  As  he  advanced  in  years,  he 
saw  his  error.  In  his  "Retractations,"  he  retracted  his  previous  teach- 
ing on  this  subject; 

"There  are  two  books  of  mine,"  he  says,  "the  title  of  which  is, 
'Against  the  Party  of  Donatus.'  In  the  first  of  these  books  I  said 
that  I  did  not  favor  violently  bringing  into  the  communion  schis- 
matics by  the  force  of  any  secular  power.  Indeed,  I  did  not  then 
favor  it,  because  I  had  not  yet  found  out  by  experience,  either  to  how 
much  evil  impunity  would  embolden  them,  or  to  how  much  better 
conditions  the  diligence  of  discipline  might  bring  them."— [Retracta- 
tiones.  Liber  II,  Caput  V. 

Having  learned  by  experience  the  good  results  of  "the  diligence  of 
discipline,"  he  was,  from  this  on,  outspoken  in  his  advocacy  of  perse- 
cution. 

In  his  letter  to  Vincentius,  A.  D.  408,  he  says: 

"We  are  precluded  from  rest  by  the  Donatists;  the  repression  and 
correction  of  whom,  by  the  powers  which  are  ordained  of  God,  ap- 
pears to  me  to  be  labor  not  in  vain.    .    .    . 


530  APPENDIX THE     INQUISITION. 

"You  are  of  opinion  that  no  one  should  be  compelled  to  follow 
righteousness;  and  yet  you  read  that  the  householder  said  to  his  serv- 
ants, 'Whomsoever  ye  shall  find,  compel  them  to  come  in.'    .    . 

"Paul  was  given  up  to  be  imprisoned  and  bound;  but  Satan  is  un- 
questionably worse  than  any  jailor;  yet  to  him  Paul  himself  gave  up 
one  man  for  the  destruction  of  the  flesh  that  the  spirit  might  be  saved 
in  the  day  of  the  Lord  Jesus.    .    .    . 

"Whatever,  therefore,  the  true  and  rightful  mother  does,  even 
where  something  severe  and  bitter  is  felt  by  her  children  at  her 
hands,  she  is  not  rendering  evil  for  evil,  but  is  applying  discip- 
line to  counteract  the  evil  of  sin,  not  with  the  hatred  which  seeks  to 
harm,  but  with  the  love  which  seeks  to  heal.  If  to  inflict  persecution 
were  in  all  cases  blameworthy,  it  would  not  have  been  written  in  the 
sacred  books:  'Whoso  privily  slandereth  his  neighbor,  him  will  I  per- 
secute' (cut  off).  In  some  cases,  therefore,  he  who  suffers  persecution, 
is  in  the  wrong;  and  he  who  inflicts  it,  is  in  the  right.    .    .    . 

"Truly,  if  past  events  recorded  in  the  prophetic  books  were  figures 
of  the  future,  there  was  given,  under  King  Nebuchadnezzar,  a  figure 
both  of  the  time  which  the  Church  had  under  the  apostles,  and  of 
that  which  she  now  has.  In  the  age  of  the  apostles  and  the  martyrs, 
that  was  fulfilled  which  was  prefigured  when  the  aforesaid  king  com- 
pelled pious  and  just  men  to  bow  down  to  his  image,  and  cast  into 
the  flames  all  who  refused.  Now,  however,  is  fulfilled  that  which 
was  prefigured  soon  after  in  the  same  king,  when,  being  con- 
verted to  the  worship  of  the  true  God,  he  made  a  decree  through- 
out his  empire,  that  whosoever  should  speak  against  the  God  of 
Shadrach,  Meshach  and  Abednego,  should  suffer  the  penalty 
which  their  crime  deserved.  The  earlier  time  of  that  king  repre- 
sented the  former  age  of  emperors  who  did  not  believe  in  Christ,  at 
whose  hands  the  Christians  suffered  because  of  the  wicked.  But  the 
later  time  of  that  king  represented  the  age  of  the  successors  to  the 
imperial  throne,  now  believing  in  Christ,  at  whose  hands  the  wicked 
suffer  because  of  the  Christians." — [Letters  of  Augustine,  p.  395,  et 
seq. 

Again,  speaking  of  heretics,  he  says: 

"Let  death  seize  upon  them,  and  let  them  go  down  quick  into  hell; 
like  Dathan  and  Abiram,  the  authors  of  an  impious  schism." — [Let- 
ters of  Augustine,  pp.  395-420. 

These  were  the  teachings  in  accordance  with  which  the  burning  of 
heretics  was  soon  after  commenced,  and  was  continued  at  intervals 
until  the  twelfth  century,  when  it  was  reduced  to  a  system,  and  car- 


APPENDIX THE    INQUISITION.  531 

ried  on  extensively  over  the  Christian  world  for  nearly  five  hundred 
years. 

JESUS  AND  PAUL. 

Jesus,  according  to  the  Gospel,  taught  the  doctrine  of  punishment 
in  hell-fire;  using  Gehenna,  or  the  valley  of  Hinnom,  where  the 
corpses  of  the  worst  malefactors  were  burnt,  as  a  symbol  of  the  place 
where  evil  doers  would  be  punished  in  the  future.  And  according  to 
the  author  of  the  Gospel  of  Matthew,  he  expressly  sanctioned  pun- 
ishment by  torture. 

"And  his  lord  was  wroth,  and  delivered  him  to  the  tormentors,  till 
he  should  pay  all  that  was  due  unto  him. 

"So  likewise  shall  my  heavenly  Father  do  also  unto  you,  if  ye  from 
your  hearts  forgive  not  every  one  his  brother  their  trespasses."— 
[Matt,  xviii.  34,  35. 

The  punishment  In  hell-fire  was  to  be  everlasting.— [Matt,  xviii.  8; 
XXV.  41,  46. 

Paul,  with  the  view  of  relieving  the  offender  from  this  terrible 
doom,  and  at  the  same  time  meting  out  to  him  punishment  in  this  life, 
taught  that  the  body  may  be  destroyed,  in  order  that  the  spirit  may 
be  saved  in  the  day  of  the  Lord  Jesus. 

If  Jesus  said  what  he  is  reported  to  have  said  in  the  Gospel  accord- 
ding  to  Matthew,  there  must  have  been  traditions  of  those  sayings  in 
circulation  in  the  time  of  Paul,  and  known  to  him;  in  which  case  it  is 
possible  that  Paul  took  this  idea  from  the  sayings  of  Jesus,  as  reported 
in  the  fifth  chapter  of  Matthew: 

"And  if  thy  right  eye  offend  thee,  pluck  it  out,  and  cast  (it)  from 
thee;  for  it  is  profitable  for  thee  that  one  of  thy  members  should 
perish,  and  not  (that)  thy  whole  body  should  be  cast  into  hell. 

"And  if  thy  right  hand  offend  thee,  cut  it  off,  and  cast  (it)  from 
thee;  for  it  is  profitable  for  thee  that  one  of  thy  members  should  per- 
ish, and  not  (that)  thy  whole  body  should  be  cast  into  hell."— [Matt.  v. 
29,30. 

A  logical  extension  of  the  doctrine  would  require  that  if  the  of- 
fense extend  to  the  whole  body,  the  whole  body  should  perish  rather 
than  be  cast  into  hell. 

The  doctrine  of  substitution,  and  of  expiatory  suffering  with 
which  Paul,  with  whom  the  atonement  was  a  favorite  doctrine,  was 
so  familiar,  naturally  favored  also  his  idea  of  the  destruction  of  the 


532  APPENDIX THE    INQUISITION. 

body  for  the  salvation  of  the  soul.  It  was  but  another  form  of  expi- 
atory suffering.  Instead  of  one  person  suffering  in  place  of  another, 
it  was  the  same  person  suffering  in  this  life,  in  place  of  suffering  in 
the  life  to  come.  It  was  suffering  for  a  short  time  here  instead  of 
suffering  throughout  endless  ages  hereafter. 

In  that  view,  the  infliction  of  the  necessary  pain  here  was  an  act  of 
mercy. 

The  merciful  and  compassionate  character  of  the  proceedings,  as 
seen  from  an  orthodox  Christian  standpoint,  will  account  for  some  of 
the  phrases  in  use  by  inquisitors — phrases  which,  it  has  been  supposed 
by  some,  were  used  in  derision. 

The  heretic  was  admitted  to  an  "audience";  he  was  "put  to  the 
question"  (by  torture);  he  had  preparatory  "instruction"  and  "moni- 
tion"— if  he  was  to  suffer  everything  but  death,  he  was  "reconciled"; 
if  he  was  to  be  burnt  alive,  he  was  to  be  "relaxed."  The  motto  of  the 
Inquisition  was,  "mercy  and  justice." 

UNDER   CONSTANTINE. 

"Not  a  moment  was  lost,"  says  Gibbon,  "in  excluding  the  ministers 
and  the  teachers  of  the  separated  congregations  from  any  share  of 
the  rewards  and  the  immunities  which  the  emperor  had  so  liberally 
bestowed  on  the  orthodox  clergy.  But  as  the  sectaries  might  still 
exist,  under  the  cloud  of  royal  disgrace,  the  conquest  of  the  East  was 
immediately  followed  by  an  edict  which  announced  their  total  de- 
struction."— [Citing  the  Life  of  Constantine  by  Eusebius,  vol.  iii,  ch. 
63-66. 

Under  Constantine  and  his  sons  commissions  were  issued  against 
the  Donatists,  who  were  visited  with  the  most  rigorous  punishment. 
Under  Theodosius  I,  in  382,  heretics  were  searched  out  and  pun- 
ished; and  from  this  time  the  terms  "inquisition"  and  "inquisitors" 
came  into  general  use.  In  385,  Priscillian,  the  Gnostic  and  Mani- 
chsean,  was  tried  by  Maximus,  at  Treves,  by  the  use  of  torture,  and 
was  put  to  death,  with  six  of  his  disciples. 

FIFTH  CENTURY. 

Having  thus  been  brought  into  existence  in  the  fourth  century,  the 
Inquisition  was  in  full  blast  early  in  the  fifth  century,  during  the 
time  of  Jerome  and  of  Augustine,  who  were  well  acquainted  with 
the  workings  of  the  same.  This  is  sufficiently  manifest  from  the 
Letters  of  Augustine  himself. 


APPEN'DIX — THE    INQUISITION.  533 

In  Letter  civ,  directed  to  Nestorius,  he  says: 

"Have  you  perchance  heard  some  report,  which  is  as  yet  unknown 
to  us,  that  my  brother  Passidius  had  obtained  authority  for  proceed- 
ings of  greater  severity  against  your  citizens,  whom— you  must  ex- 
cuse me  for  saying  this— he  loves  in  a  way  more  likely  to  promote 
their  welfare  than  you  do  yourself?  For  your  letter  shows  that  you 
apprehend  something  of  this  kind,  when  you  charge  me  to  set  before 
my  eyes  'the  appearance  presented  by  a  town  from  which  men  doom- 
ed to  torture  are  dragged  forth,'  and  to  'think  of  the  lamentations  of 
mothers  and  of  wives,  of  sons  and  of  fathers,  of  the  shame  felt  by 
those  who  may  return,  set  at  liberty,  indeed,  hut  having  undergone 
the  torture,  and  of  the  sorrow  and  groaning  lohich  the  sight  of  their 
wounds  and  scars  must  renew.'  "—[Letters  of  Augustine,  vol,  2,  p.  64. 

Again:    In  Letter  cxxxiii,  (A.  D.  412,)  to  Matcellinus,  he  says: 

"Fulfill,  Christian  judge,  the  duty  of  an  affectionate  father.  Let 
your  indignation  against  their  crimes  be  tempered  by  considerations 
of  humanity.  Be  not  provoked  by  the  atrocity  of  their  sinful  deeds, 
to  gratify  the  passion  of  revenge,  but  rather  be  moved  by  the  wounds 
which  those  deeds  have  inflicted  on  their  own  souls,  to  exercise  a  de- 
sire to  heal  them.  Do  not  lose  now  that  fatherly  care  which  you 
maintained  when  prosecuting  the  examination,  in  doing  which  you 
extracted  the  confession  of  such  horrid  crimes,  not  by  stretching  them 
on  the  rack,  not  by  furrowing  their  flesh  with  iron  claws,  not  by 
scorching  them  with  flames,  but  by  heating  them  with  rods — a  mode 
of  correction  used  by  schoolmasters,  and  by  parents  themselves  in 
chastising  children,  and  often  also  by  bishops,  in  the  sentences  award- 
ed by  them. 

"It  is  generally  necessary  to  use  more  vigor  in  making  inquisition, 
so  that  when  the  crime  has  been  brought  to  light,  there  may  be  scope 
for  displaying  clemency." — [lb.  p.  170.    .    .    . 

"Do  not  call  for  the  executioner  now,  when  the  crime  has  been 
found  out,  after  having  forborne  from  calling  in  the  tormentor  when 
you  were  finding  it  out." — [Ibid. 

Augustine  was  here  urging  clemency  in  a  particular  case.  If  in 
this  case  the  party  addressed  had  refrained  from  "calling  in  the  tor- 
mentor," was  there  not  a  tormentor  at  hand  ready  to  be  called  in 
when  it  should  be  thought  the  exigencies  of  the  case  required  it? 

When  the  wrath  of  Jerome  was  excited  by  Vigilantius  forbidding 
the  adoration  of  relics,  he  expressed  his  wonder  that  the  bishop  of 
the  hardy  heretic  had  not  destroyed  him  in  the  flesh  for  the  benefit  of 
his  soul;  and  argued  that  piety  and  zeal  for  God  could  not  be  cruelty. 


534  APPENDIX THE    INQUISITION. 

Rigor,  in  fact,  he  argues,  in  another  place,  is  the  most  genuine 
mercy,  since  temporal  punishment  may  avert  eternal  perdition. — 
[Epist.  109,  ad  Rip.    Comment,  in  Naum,  1,  9. 

SIXTH  CENTURY. 

Not  only  was  the  Inquisition  flourishing  in  the  days  of  Jerome  and 
of  Augustine,  but  it  was  expressly  provided  for  in  the  Code  of  Jus- 
tinian. 

"The  inquisition  may  be  extended,  also,  to  death."  {In  mortem 
quoque  inquisitio  tendatur.) 

The  Eleventh  Section  is  entitled,  "Manichseans,  wherever  found, 
are  to  be  visited  with  capital  punishment."  {Manichaei  ubicunque 
reperti  capitali  poena  plectuntur.) 

FROM  THE  SIXTH  TO  THE  TWELFTH  CENTURIES. 

After  the  time  of  Jerome  and  Augustine,  it  soon  became  the 
general  doctrine  of  the  church,  as  expressed  by  St.  Isidor  of  Seville 
(A.  D.  620),  that  princes  are  bound,  not  only  to  be  orthodox  them- 
selves, but  to  preserve  the  purity  of  the  faith,  by  the  fullest  exercise 
of  their  power  against  heretics. 

Under  the  Patriarch,  Michael  Oxista,  the  penalty  of  burning  alive 
was  introduced  as  the  punishment  of  the  Bogomili.  This  was  in 
1119. 

If  the  fires  of  the  Inquisition  were  slumbering  from  the  sixth  to 
the  twelfth  century,  it  was  because  heretics,  during  that  time,  were 
neither  so  numerous  nor  so  aggressive  as  to  cause  much  trouble  to 
the  church. 

But  it  is  a  great  mistake  to  suppose  that  the  institution  was  first 
established  in  the  twelfth  century  in  any  other  sense  than  that  it  was 
then  more  completely  organized,  and  made  more  effective  than  ever 
before. 

In  1163,  the  Cathari,  detected  in  Cologne,  were  sentenced  to  be 
burned  by  judges  appointed  for  that  purpose. 

In  1212  eighty  heretics  wero  burned  in  Strassburg. 

In  England,  the  writ  of  de  heretico  comburendo,  "concerning  the 
burning  of  heretics,"  was  created  by  statute  in  1401.— [Lea's  Hist. 
Inq.,  vol.  1,  p.  221. 


APPENDIX — THE   INQUISITION.  535 

FROM  THE  TWELFTH  TO  THE  NINETEENTH  CENTURY. 

In  France,  something  was  done  in  the  latter  part  of  the  twelfth 
century.  But  early  in  the  thirteenth  century,  Pope  Innocent  III  de- 
termined, in  order  to  efface  forever  the  last  vestige  of  heresy,  to  make 
the  Inquisition  a  permanent  institution.  In  accordance  with  the  de- 
cisions and  the  directions  of  the  Lateran  Council  of  1215,  heretics 
were  hunted  out  and  punished. 

In  1232,  it  was  placed  under  control  of  the  Dominicans. 

The  institution  prevailed  in  France  until  about  the  middle  of  the 
sixteenth  century. 

In  Germany,  the  first  inquisitor  was  Conrad  of  Marburg,  who  or- 
ganized the  "holy  office,"  and  exercised  its  functions  with  terrible 
severity  in  1231-33.  The  institution  lasted  in  Germany  in  a  modified 
form  until  the  Reformation. 

In  Italy  the  Inquisition  had  a  chequered  history  for  nearly  six 
hundred  years,  until  Napoleon,  as  King  of  Italy,  put  an  end  to  it  in 
1808.  It  was  re-established  afterward,  and  continued  in  Sardinia 
until  1848,  and  in  Tuscany  until  1859. 

In  England  all  attempts  of  Rome  to  introduce  Its  Inquisition 
failed;  but  the  Protestant  Inquisition  took  its  place,  and  proved  to 
be  no  mean  rival,  whether  we  consider  the  extent  of  its  operations 
or  the  ferocity  with  which  they  were  carried  on. 

The  Netherlands.— For  more  than  three  hundred  years  the 
horrors  of  the  Inquisition  were  practiced  in  the  Netherlands.  Par- 
ticularly was  this  the  case  under  the  bloody  Duke  of  Alva,  during 
the  reign  and  by  the  command  of  Philip  II,  of  Spain. 

On  the  16th  of  February,  1568,  by  a  sentence  of  the  Holy  Office,  all 
the  inhabitants  of  the  Netherlands  were  condemned  to  death  as 
heretics.  From  this  universal  doom  only  a  few  persons,  specially 
named,  were  excepted.  "Three  millions  of  people,"  says  Motley, 
"men,  women  and  children,  were  sentenced  to  the  scaffold  in  three 
lines."— (Rise  of  the  Dutch  Republic,  ii,  155.)  Nothing  but  the  want 
of  the  requisite  power  prevented  this  bloody  sentence  from  being 
carried  into  execution. 


536  APPENDIX THE    INQUISITION. 

SPANISH  INQUISITION. 

The  Holy  Office  was  established  in  Aragon,  by  the  Dominicans,  in 
1242. 

Toward  the  close  of  the  fifteenth  century  the  Inquisition  was  re- 
organized in  Spain  and  carried  on  its  work  with  thoroughness  and 
completeness. 

Much  has  been  said  concerning  the  position  occupied  by  Isabella  of 
Castile,  in  reference  to  the  Inquisition,  and  much  abuse  and  denun- 
ciation of  that  great  queen  has  been  indulged  in  on  account  of  her 
connection  with  it.  But  the  Inquisition  had  been  a  cherished  insti- 
tution there  for  two  hundred  and  fifty  years.  Isabella  was  not  re- 
sponsible for  it.  She  was  in  the  hands  of  the  priests;  and  to  their 
bloody  projects  she  was  obliged  to  yield,  though  she  did  so  not  with- 
out a  struggle. 

Even  McClintock  and  Strong  exonerate  Isabella. — [Article,  "In- 
quisition.'* 

The  power  of  Isabella  was  limited  by  the  Cortes.  Had  she  failed 
to  sanction  the  Inquisition,  her  reign  would  have  been  of  very  brief 
duration. 

Torquemada  and  his  successors  organized  the  work  and  carried  it 
on  with  great  success  for  more  than  three  hundred  years.  In  1808, 
the  Inquisition  was  abolished  in  Madrid  by  an  edict  of  Joseph  Bona- 
parte. In  1814,  it  was  re-established  by  Ferdinand  VII.  In  1820,  the 
palace  of  the  Inquisition  was  destroyed  by  the  people.  In  182G,  the 
old  tribunal  was  restored.  It  was  suspended  in  1834,  and  made  nuga- 
tory by  the  Constitution  of  1855.  Notwithstanding  which,  we  find  it 
in  force  as  late  as  1857.  Such  has  been  the  difficulty  in  putting  an 
end  to  this  institution,  which  has  hung  on  to  life  with  desperate  ten- 
acity, claiming  for  its  existence  the  same  sanction  which  perpetuates 
the  most  sacred  and  the  most  ancient  ordinances  and  institutions  of 
the  church. 

No  Auto  da  Fe,  or  public  burning  of  heretics,  has  taken  place  in 
Spain  for  nearly  a  hundred  and  fifty  years.  But  for  a  long  time  after 
these  spectacles  ceased,  the  sentences  were  carried  into  execution 
privately  in  the  buildings  of  the  Inquisition.  Executions  were  con- 
tinued for  another  hundred  years. 


APPENDIX THE    INQUISITION.  537 

Thus  did  the  Inquisition  do  its  bloody  work  for  ages. 

All  the  inquisitors  in  all  these  countries,  and  during  all  these  cen- 
turies, were  engaged  in  the  same  great  work.  They  were  giving 
their  victims  an  opportunity  to  expiate  endless  ages  of  torture  and 
of  burnings  in  the  life  to  come,  by  a  brief  season  of  torture  or  burn- 
ing in  this  present  life. 

,  They  were  all  following  the  teachings  of  Paul,  of  Jerome  and  of 
Augustine. 

They  were  engaged  in  the  destruction  of  an  immense  number  of 
bodies,  in  order  that  a  great  multitude  of  souls  might  be  saved  in 
the  day  of  the  Lord  Jesus. 

XI. 

When  Was  the  Bible  Completed? 

"Each  individual  book  of  Scripture  is  an  integral  part  of  the  or- 
ganic whole  of  Scripture.    .    .    . 

"The  vision  is  shut  up  and  the  book  is  sealed.  No  hope  has  been 
given  us  that  the  seals  will  be  broken,  or  a  new  page  added."— [The 
New  Testament  Scriptures,  by  A.  H.  Charteris,  D.  D.,  Professor  of 
Biblical  Criticism,  etc.,  in  the  University  of  Edinburgh;  N.  Y.,  Robt. 
Carter  &  Bro.;    1882,  pp.  218,  222. 

Such  being  the  nature  and  condition  of  the  Bible,  it  becomes  im- 
portant to  know  when  it  was  completed;  when  the  vision  was  shut 
up,  and  the  book  sealed. 

We  will  let  Professor  Charteris  himself  answer  this  question: 

"There  is  not  in  the  whole  history  of  the  Church  of  Christ  down  to 
the  Council  of  Trent  in  1546,  any  decree  or  formal  utterance  of  the 
Church  fixing  the  Canon."— [The  New  Testament  Scriptures,  p.  188. 

Again: 

"The  Eastern  Church  was  as  completely  without  a  fixed  Canon  as 
the  Western  at  the  Reformation."— [Ibid.  p.  199. 

Now,  since  all  the  books  composing  the  New  Testament  were 
written,  as  is  claimed,  either  in  the  first  or  second  century,  how  is  it 
that  for  fourteen  hundred  years  it  could  not  be  determined  which  of 
those  books  were  entitled  to  a  place  and  had  a  right  to  be  considered 
Scripture,  to  the  exclusion  of  others  for  which  the  same  claim  was 
made? 


538  APPENDIX. 

Is  it  not  plain  that  there  was  not  sufficient  evidence  to  determine 
which  were  genuine  and  which  were  not,  and  that  there  was  no  sat- 
isfactory rule  by  which  to  settle  the  question  ?  And  if  the  relative 
validity  and  merit  of  the  books  as  between  each  other  could  not  be 
determined  during  all  that  time,  how  can  we  know  whether  the 
bishops  of  the  second  century  decided  correctly,  when  they  selected 
the  four  gospels  now  in  the  New  Testament  to  the  exclusion  of 
others  which  were  afterward  called  apocryphal  ? 


GENERAL    INDEX. 


(The  figures  in  parenthesis  indicate  the  year  when  the  person  lived  or  flourished.) 


Aaron,  the  High  Priest,  John  the  Baptist 

of  the  family  of,  66. 
Abbot,  Prof.,  doubtful  passages,  213. 
Abgarus,   king    of    Edessa,  first  picture 
of  Christ  sent  to,  223;  correspondence 
with    Christ,   327;    same    probably    a 
forgery,  336. 
Abraham,    worshiped     by     heathen    em- 
perors, 64,  65,  112,  282,  283,  297,  369,  370, 
425. 
Abulpbaragius  (1256),  192. 
"Accommodation,"  a  mode  of  construing 

scripture,  165. 
Acosta,  Father  (1640),  439. 
Actaeon,  437. 

Acts  of  Andrew  and  Matthias,  140. 
Acts  of  the  Apostles,  61,  118,  119,   140,  212. 
241,  245,   329,   331:  when   brought  into 
general  circulation,  483;  not  historical, 
25,  415.  419;  not  referred  to  by  the  apos- 
tolic fathers,  39,  61;  Cambridge  MS. 
contains  600  interpolations,  212;  not  in 
Marcion's  N.  T.,  274;  critically  consid- 
ered, 415,  419;  referred  to  in  Murato- 
rian  fragment,  464;  reference  to  pas- 
sages in,i  18,  328,  329,  398;  Its  relation 
to  Roman  Cathoficism,  449,  450,  478, 
482. 
Acts  of  the  Apostles,  by  Lucius,  415. 
of  Barnabas,  140. 
of  the  Holy  Apostle  Thomas,  140. 
of  John,  100. 
of  St.  Mary,  100. 
and  Martyrdom  of  .Andrew,  abstract 

of,  140. 
and  Martyrdom  of  St.  Matthew,  140. 
of  Paul  and  Thecla,  25,  140,  415. 
of  Peter,  100. 

of  Peter  and  .Andrew,  33,  100, 140,  415. 
of  Peter  and  Paul,  125,  140,  415;  con- 
taining letter  of  Pontius  Pilate,  247; 


also  account  of  Peter  and  Simon 
Magus  before  Nero,  125-127. 
.\cts  of  Philip,  415;  abstract  of,  140. 
"  of  Pilate,  142,  144,  202-210,  211-241, 
243,  247,  297,  313,  314.  374-376, 
404,  421;  one  of  tba  three  most  an- 
cient gospels  of  the  2d  century  ex- 
tant, 144;  abstract  of  the  gospel 
and  its  standing  with  the  fathers, 
202-210;  compared  with  the  canon- 
ical gospels,  211-241;  mentioned  by 
iustyn  Martyr,  308,  313,  314;  written 
ef  ore  any  of  the  canonical  gospels, 
339;  contains  the  most  reliable  ac- 
count of  the  crucifixion,  373;  Eras- 
mus thought  it  was  written  before 
Luke,  386;  contains  the  shortest 
and  probably  the  oldest  accounts 
of  the  miracles  attributed  to  Christ. 
214-224;  newly  discovered  Acts  01 
Pilate,  249,  250. 

iEons,  251,  367,  424. 

.Africanus,  see  Julius. 

-■^grippa  Castor  (130),  252,  254;  sketch  of, 
257;  wrote  against  Basilides,  his  writ- 
ings lost  or  destroyed,  257,  451. 

Agrippa  the  Great,  was  brother  of  Hero- 
dias,  19. 

Ahaz,  king  of  Judah,  161. 

Albinus,  procurator  of  Judea,  38. 

•Alcestis,  rescued  from  death  by  Hercules, 
437. 

Alexander  Abonotichus  [2d  century]  113; 
sketch  of  him  by  Lucian,  128, 129,  321. 

.Alexander,  bishop  of  Rome,  480. 

Alexander,  Dr.,  on  ante-Hieronymiaa 
versions  of  N.  T.,  347. 

.Alexander,  era  of,  175. 

.Alexander,  statue  of,  321. 

.Alexandrians,  Epistle  to  (supposed  to  be 
Epistle  to  the  Heb.),  464- 

.Alfonso  Sousa,  199. 


544 


GENERAL   INDEX. 


Alford,  Greek  Testament,  38. 

Alvarez,  Semedo,  436. 

Alzog,  479-481. 

Amasis,  king  of  Egypt,  107. 

Ambrose.  Latin  father  of  4th  century,  11, 
92,  148,  385. 

Amelias,  an  ancient  Greek  writer,  438. 

Ammianus  Marcellinus,  a  writer,  3d  cen- 
tury, 322,  454. 

Amuphis,  an  Egyptian  magician,  138. 

Anacletus,  bishop  of  Rome,  477-499- 

Ananias  and  Sapphira,  30. 

Ananus,  high  priest,  38. 

Andrew,  the  Apostle,  66, 140,  399. 

Angels  in  the  Jewish  system,  131,  132. 

Anicetus,  bishop  of  Rome,  448, 458, 474,  481. 

Anius,  the  high  priest,  437. 

Anna,  grandmother  of  Jesus,  144,  i45- 

Anna,  the  prophetess,  see  Hannah. 

Annas  and  Caiaphas,  high  priests,  16,  17, 
204,  208,  210,  237. 

Announcement  to  Mary,  145.  152,  i53.  184. 
309,  363. 

Anonymous  writings,  259,  260. 

Ante-Hieronymian  versions,  347. 

Antinous,  the  favorite  of  Hadrian,  wor- 
shiped as  a  god,  131. 

Antiquity  of  Christian  doctrines,  436-439- 

Antonine  column,  sculpture  on,  138. 

Antonius,  an  ascetic  [3d  century],  84. 

Antonius,  father  of  Simon  Magus,  119. 

Antoninus  Pius,  emp.  (13S-161),  138,  305, 
336. 

Apelles  {160),  a  Gnostic  leader,  sketch  of, 
91,  319.  320,  385,  386,  466;  his  writings 
lost,  454. 

Apocalypse  ot  Bartholomew,  100. 
"  of  Cerinthus,  36. 

"  of  Esdras,  140. 

Apocalypse  of  John,  in  N.  T.,  36, 100,  140, 
307,  464,  478;  not  generally  received  by 
the  ancients,  36;  omitted  from  the 
canon  by  the  Asiatic  churches,  36,  39; 
references  to  passages  in,  97;  supposed 
to  have  been  written  by  John  the  Pres- 
byter, 258;  not  in  Marcion's  N.  T., 
274- 

Apocalypse  of  John  (another),  100,  140. 
"  of  Moses,  140. 

"  of  Paul,  100,  140. 

"  of  Peter,  100,  464. 

Apocryphal  acts,  epistles,  revelations,  etc., 
100,  140. 

Apocryphal  gospels  and  writings,  88-ioci 
139,  169,  257,  352.  455- 

Apollo,  129,  438. 

Apollonius,  Christian  writer  [3d  cen- 
tury], 323. 


Apollonius  of  Tyana  [ist  century],  loi- 
116,  128,  130,  321,  322,  421,  436;  biog- 
raphy of,  by  Philostratus,  loi-iii;  esti- 
mate of  his  character  by  different 
writers,  112-116;  extracts  from  bis 
epistles,  114-116. 

Apostles  of  Christ,  21-39,  47o,  487. 

Apostolic  fathers,  40-61,  263. 

Apuleius,  Pagan  philosopher  of  the  2d 
century,  130. 

Aquila,  brother  of  Clement  of  Rome.  44, 
119-121. 

Archelaus,  kingof  Judea,  169,  184,331,332, 
364- 

Aretas,  king  of  Petraea,  19. 

Arian  controversy,  427,  468. 

Aristeas  of  Proconnesus,  131. 

Aristides  (126),  author  of  an  Apology,  451; 
sketch  of,  255;  epistle  to  Diognetus  at- 
tributed to,  270. 

Aristides  the  sophist  (176),  416,  417. 

Aristion  (130),  257,258,  269,  452. 

Aristo  of  Pella  (175),  442. 

Aristotle,  103.  189.  343,  439,  445. 

Arnobius.  Christian  writer  early  in  the  4th 
century,  136. 

Artemon  (200),  467,  469. 

Ascension  of  Jesus,  236,  238,  376. 

Asceticism,  81-84. 

Astarte,  189. 

Asterius  Urbanus  (188),  462. 

Asterius,  writer  [4th  century],  222. 

Athanasius  (373).  I73- 

Athenagoras  (i77),  Athenian  philosopher 
and  Christian  writer,  305,  321;  sketch 
of,  444, 445;  held  to  a  material  resurrec- 
tion, 423. 

Atonement,  the,  429,  430,  437. 

Augustine  (420),  89, 136,  272, 385,  399,  446;  re- 
lates astonishing  miracles,  137;  discus- 
sion with  Faustus  the  ManichEean,34o- 
345;  his  explanation  of  the  genealogy 
of  Christ  362;  developed  the  doctrine 
of  original  sin  and  inherited  guilt,  430. 

Augustus  Csesar,  139,  157,  I75.  203,  436. 

Aulus  Gellius,  early  in  2d  century,  322,  45s. 

Aurelian  (emp.  270-275),  112. 

Aurelius,  Lucius  Commodus,  305. 

Aurelius,  Marcus  (emp.  161-180),  50,  i37i 
305,  445,  473. 

Austin  (600),  Christian  writer,  149,  320. 

Avenging  of  tlie  Savior,  248. 

Bacchylus  of  Corinth  (180),  sketch  of,  447, 
475. 

Baldsus,  194-196, 

Baptism.  433-435;  form  of  was  immersion, 
433;  change  from  immersion  to  sprink- 
ling, 439. 

Baptism  of  Jesus,  16,  66,  68,  172,  173,  181, 
312,  319.  357. 


GENERAL   INDEX. 


545 


Baptizing  women,  25. 

Baptizing  by  women,  25;  taught  and  per- 
mitted by  Marcion,  274;  also  by  a  sect 
of  Montanists,  324. 

Barabbas,  70,  227,  354,  373. 

Barachiab  (Barachias),  70. 

Bardanes,  104. 

Bardesanes  (180),  sketch  of,  446,  447. 

Baring-Gould,  Rev.  S.,  7,  12,  13,  64,  84,  88, 
91,92,94,96,98,  254,274,277,278,  319,440; 
exonerates  Marcion  from  having  cor- 
rupted the  gospel  of  Luke,  287,  288. 
■Barnabas  [ist  century],  95,  96,  255; 
preaches  at  Rome,  43. 

Barnabas,  Epistle  of  (130,58,  59.94,95, 
256,  257,  263,  264;  no  evidence  for  the 
N.  T.,  58;  attributed  by  the  fathers  to 
the  companion  of  Paul,  256;  such  au- 
thorship rejected  by  modern  scholars, 
ib.;oneof  the  first  books  mentioning 
the  miracles  of  Christ,  421;  the  author 
a  millenarian,  432. 

Baronius  (1588),  72,  m,  138,  149,  260,  393. 

Barsabas,  269. 

Bartholomew,  39,  91,  140,  413. 

Basil  (375).  436. 

Basilides  (125),  a  famous  Gnostic,  89.  91, 
251-254,  257,  266,  451;  Irenseus'  account 
of  his  doctrines,  254;  sketch  of,  253, 
254;  is  said  to  have  written  a  comment- 
ary on  "The  Gospel,"  in  24  books,  252, 
451;  not  a  reliable  witness  for  the  f9ur 

fospels,  253;   maintained  that  Christ, 
eing    innocent,    could     not     endure 

penal  suffering,  429. 
Basnage,    thought  Luke  the  first  of  the 

canonical  gospels,  387. 
Bauer,  50,  88,  277. 
Bayle,  M.,  112. 
Beausobre  (i734).  72. 
Bede,  Venerable  (734),  89,  93,  320,  386. 
Bellarmine  (1600),  385,  393. 
Berenice,  437. 

Berwick,  Rev.  Edward  (i8og),  102. 
Beryllus  (200-244),  467. 
Bhagavat    Purana,   194-198;  antiquity   of, 

198,  199. 
Bible  revision,  213. 
Birney,  Wm.,  iv. 

Bishops  of  Rome  to  the  year  200,  480-482. 
Blastus  (177).  notice  of,  444- 
Bleek,  a  German  writer,  51. 
Blount,  Charles  (1680),  a  celebrated  deist. 
102. 

Bolingbroke  (i74o)>  58. 
Book  of  Enoch,  131. 
"    of  the  Helkesaites,  97. 
"    of  James,  see  Protevangelion. 
"    of  John,  concerning  the  falling  asfeep 
of  Mary,  140. 
of  Joseph  the  High  Priest,  167. 


Book  of  Tobit,  131. 

"    of  Wisdom,  464. 
Bopadeva  [12th  century],  200,  201. 
Cossuet  (1688),  417. 

Brahma,  first  person  Hindu  trinity,  437, 
Brahmins,  104,  105,  107,  197,  198,  439. 
Bretschneider  (1830),  397. 
Buddha,  190. 
Bunsen  (1850),  25,  270. 
Burton  (1833),  306. 
Byzantius,  259. 

Caiaphas,  High  Priest,  16,  17,  167,  204,  243. 

Cainites,  94. 

Caius  (210),  32,  443. 

Cambridge  Manuscript  (MS.  Bezae),  212, 
416. 

Caraerarius,  89. 

Canon  of  the  N.  T.,  86. 

Canonical  Gospels,  the  four,  see  Gospels 
Canonical. 

Canticles,  Book  of,  6g. 

Capuanus'  Catena  (455),  60. 

Caracalla,  emp.  (211-217),  no,  U2. 

Carpocrates  (135),  66,  261,  262,  265,  323;  no- 
tice of,  and  his  doctrines,  261,  262. 

Cassianus,  Julius  (190),  79,  462,  463. 

Cassiodorus  (550),  historian,  222. 

Casting  out  demons,  131,  134,  135,  141. 

Catholic  Church,  419,  461,  464,  484. 

Cave  (1700),  a  writer,  462. 

Ceillier,  306. 

Celibacy  taught  in  the  Gospel  of  the 
Egyptians,  86;  also  by  Saturninus,  252. 

Celsus  (210),  113,  128,  131,  485. 

Centurio,  207,  219-221. 

Cephas.  32,  376. 

Cerdo,  or  Cerdon,  a  Gnostic  (140),  notice 
of,  98,  263. 

Cerinthians  used  the  Gospel  of  the  He- 
brews, 66. 

Cerinthus  (145),  a  celebrated  Gnostic  35, 
36;  believed  that  Jesus  was  the  real 
son  of  Joseph,  67,  266;  sketch  of,  265, 
266;  had  a  gospel  and  a  revelation,  266; 
Toland  says  to  him  was  attributed 
the  Gospel  of  John,  266;  Irenasus  and 
Jerome  assert  that  John  wrote  against 
nim,  266,  400;  his  works  lost  or  de- 
stroyed, 452. 

Cerinthus  used  the  Gospel  of  the  He- 
brews, 67,  96. 

Charinus,  208,  209,  265,  266. 

Chimalman,  mother  of  Quexalcote,  438. 

Chrishna  (B.C.  1156),  viii  ,  ix  ,  194-199,  436, 
437;  parallel  between  Chrishna  and 
Christ,  194;  antiquity  of  the  legends 
concerning,  199-200. 


546 


GENERAL    INDEX. 


Christ,  see  Jesus  Christ. 
Christ  and  Abgarus,  alleged  correspond- 
ence between,  327,  336. 
Christian  era,  date  of,  when  and  by  whom 

established,  372. 
Christian  women,  24,  25. 
Christus,  372. 

Chromatius  (400),  a  bishop,  244-246. 
Chronicles  of  Hegesippus,  456,  459. 
Chrysippus  (B.  C.  230),  a  Greek  philos- 
opher, 103. 
Chrysostom  (407),  n,  50,   148;    his    testi- 
mony   concerning   the    Acts    of    the 
Apostles,  416. 
Church  of  Corinth,  4,  471. 
"       of  Ephesus,  471. 
"        of  Lyons,  478. 
"        Philippi,  471. 
"        Rhossus,  7. 
"       Rome,  459,  461,  472,  485;  founded 

by  Peter  and  Paul,  471. 
"       at  Sinope,  4. 
"        of  Thyatira,  37. 
Churches  of  Vienne  and  Lyons,  Epistle 

from  (177),  443- 
Cicero  (B.  C.  5o),  343.  439- 
Circumcision,    insisted    upon    by  Jewish 

Christians,  432. 
Circumcision  of  Jesus,  see  Jesus  Christ. 
Claudius    ApoUinaris    (178),    a  Christian 

writer,  137, 138;  notice  of,  445. 
Claudius,  emp.  (41-54).  3S,  118,  210,  247. 

Clement  of  Alexandria  (200),  11,  26,  32,  74, 

78,  81,  94,  135,  254,  25b,  259,  264,  266,  430, 
431,  447,  456,  460.  462,  463,  466,  470-473. 
487;  references  to  and  quotations  from 
his  writings,  11,  26,  63,  78,  79.  85,  86,  94, 
135.  193.  256,  259,  262,  263,  361,  392,  414 
428,  431,  462,  4t)3,  466;  some  of  his  lost 
works,  461,  held  to  the  spiritual  view 
of  the  resurrection,  423;  denied  the 
eternal  duration  of  future  punishment, 
431- 

Clement  of  Rome  (97),  sketch  of,  29,  30, 54, 

79,  iig;  when  bishop  of  Rome,  392,477, 
478,  480;  his  views  concerning  the  res- 
urrection, 25,  26,  61,  423;  says  nothing 
of  the  immaculate  conception,  or  of 
the  miracles  of  Christ,  30;  not  a  wit- 
ness to  the  four  Gospels,  40-42,  57,  58; 
his  treatment  of  heretics,  45,  46;  the 
kevs  of  the  kingdom  given  to  him  by 
Peter,  at  Rome,  31,  412, 479. 

Clement  of  Rome,  Epistle  to  the  Corinthi- 
ans (called  the  First  Epistle  of  Clem- 
ent), 2,  25,  40-46.  57,  59.  94.  429.  456, 
4S7,  486;  2d  Epistle  to  the  Corinthians, 
attributed  to  Clement  [150-200],  42,  7^, 
468;  Clement  to  James,  epistle,  30,  42, 
412,  479;  the  foundation  of  the  inquisi- 
tion, 31;  Epistle  of  Clement  in  praise 
of  virginity,  42;  the  Canons  attributed 
to  him,  42;  also  the  Apostolic  Consti- 
tutions, 42.    General  Epistle  of,  59- 


Clement,  mother  of,  433.  435. 

Clementine  Gospel,  probably  the  Gospel 
of  the  Hebrews,  96. 

Clementines,  or  Clementine  writings,  34, 
42,  74,  96,  271,  469;  attributed  to  Clem- 
ent, consisting  of  Epitome,  42,  271; 
Homilies,  34,  42,  118,271;  and  Recogni- 
tions, see  "Recognitions;'"  Gospel  of 
the  Hebrews  used  in  the  Clementines, 
96,  271. 

Cleomedes  of  Astypalaea,  a  miracle-work- 
er, 131. 

Cletus,  Bishop  of  Rome,  479,  4S0. 
Codex  Bezae,  see  Cambridge. 
Colebrook,  H.  T.,  ix. 
Commodus,  emp.  [180-192],  305,  445,  447. 
Confession  and  remission  of  sins,  438. 
Confucius  [B.  C.  5q8],  magi  attended   his 

birth  from  a  distance,  436;  golden  rule 

taught  by,  439. 


Constantine,  emp.  [306-337],  36,  67;  by  his 
edict   the   works   of    Porphyry 
burned,  336. 


rphyry    were 


Constantius  Porphyrogenitus,  223. 
Council,   Italian,  called    by    Victor,   472, 

475- 
Council  of  Laodicea  [365],  forbade    the 

ordination  of  women,  24,  36;  excluded 

the  Apocalypse  from  the  canon,  36. 
Council  of   Nice    [325],    doctrine    of  the 

Trinity  established,  427. 
Councils,  local,  472,  475. 
Creation  out  of  nothing,  taught  by  Her- 

mas  [145],  432. 
Credner  [1836],  9,  12,  14,  270-308,  317,  393. 
Crucifixion  of  Jesus,  see  Jesus  Christ. 
Cureton,  Prof.  [1845],  47,  48,  260. 
Cureton  Epistles,  48-52,  54,  59. 
Cyprian  [250],  136,  312,392. 
Cyrenius  and  the  taxing,  157,  175,  305,  310, 

311,  331,  332,  364,  365. 
Cyril,  Bishop  of  Jerusalem   [375],  11,  36, 

148,  173,  392. 


Daille,  91. 

Damascene  [725],  148. 

Damasus  [366],  349. 

Damis  [ist  century],  103.  104,  loS,  109,  iii. 

Dardanus,  189. 

Darius  Hystaspes  [B.  C.  500],  190. 

Darras  [1855],  466,  475.  479-481. 

Davidson,  Dr.,  7,  27,  34,  36,  37,  38, 48-51,  84, 
253.  256,  267,  270,  306,  ^14,  317.  345.  350. 
400,  470,  471,  483.  484.  489. 

Death  of  Pilate,  248. 

Demas,  228,  230,  231. 

Demetrius,  Bishop  of  Alexandria  [195], 
475- 

Demetrius,  a  philosopher  of  the  first  cen- 
tury, 109. 


GENERAL   INDEX. 


547 


Demi-Ourgos,  ii8,  273. 

Descent  from  the  Cross,  by  John,  97. 

Descent  into  hell,  209. 

Desposyni.  see  Genealogies. 

De  Wette  (1825),  277.  3i7- 

Dialogue  between  Jason  and  Papiscus,  442. 

Diapente,  325,  326. 

Diatessaron,  324-326,  339,  455. 

Diocletian,  emp.  (2S4-305),  350. 

Diognetus,  Epistle  to  (140),  notice  of,  270. 

Dion  Cassius  (229),  loi,  no,  137,  138;  what 
he  says  of  Apollonius,  no;  of  Marcia, 
447. 

Dionysius,  Bishop  of  Corinth  (175),  32,36; 
notice  of,  442,  443. 

Dionysius  Exiguus  (525),  372. 

Discussion  between  Peter  and  Simon 
Magus,  121-124. 

Divinity  of  Christ,  xi  ,  xii  ,  21,  317,  397>  436; 
450,  468;  origin  and  history  of  the  doc- 
trine, 424-426. 

Docetae,  a  sect  of  Gnostics,  who  believed 
that  Jesus  and  Christ  were  different, 
12,  319- 

Doctrine  of  Peter,  see  Peter. 

Doctrines,   Christian,  14,  29,  34,  44,  53.  61, 
77,  86,  n8,  2S3,  317;  origin  and  history 
of,  420-435;  antiquity  of,  436-439- 
Dodwell,  Dr.  (1700),  139-  336,  473. 

Doellinger,  Dr.  (1867).  26,  28,  30,  31,  435: 
what  he  says  as  to  the  punishment  iu- 
tiicted  by  Peter,  30. 

Domitian,  emp.  (81-96),  35,  io8-no,  130, 
436,  457,  458;  his  assassination  at  Rome 
told  at  the  same  time  at  Ephesus, 
by  .Apollonius  of  Tyana,  no. 

Domna,  Julia,  wife  of  Septimius  Severus 

(2i0), lOI. 

Donaldson,  Dr.  (i860),  446,  465. 

Dositheus,  "The  Standing  One,"  120. 

Dubois,  M.  (1800),  438. 

Dumachus  and  Titus,  168,  169. 

Du  Perron,  translation  of  the  Zend- .\ vesta 

[published  in  177'].  188,  191,  192. 
Dupin  (1688),  33.  72,  91.  "3.  473- 
Durant  [published  in  1606J,  223. 

Easter.  412,  466,  467,  472,  474,  475- 
Ebionites  [2d  century],  27,  65-67,  70,  74. 

76,  91,  448. 
Egyptian  imposter,  416. 
Eichhorn  (1794).  73.  355.  359.  360,  465. 
Eisenmenger,  132. 
Elders  quoted  by  Irenaeus,  268. 
Electra,  mother  of  Dardanus.  189. 
Eleutherus,  Bishop  of  Rome,  458,  459,  473. 

481. 
Elijah,  84. 
Elizabeth,  mother  of  John  the  Baptist,  66, 

145, 146, 151-154. 184. 


Elliott,  Prof.,  X. 

Ellicott,  Bishop  (1856),  169,  225,  226,  240. 

Enoch  and  Elias,  243. 

Ephraim  the  Syrian  (378),  350. 

Epiphanes  (140),  sketch  of,  262. 

Epiphanius  (385).  iv  ,  11,65,  67.71.  81, 83,88- 
94.  97.  98,  146-149,  172,  173,  222,  265,  266, 
272,  274,  275,  287,  288,  294.  300,  323,  386, 
402,  453;  reierences  to  his  writings,  65- 
67,  80,  83,  90-94.  97.  98,  146-148,  173. 
246,  265,  265,  274,276,  294,  300,  312,  320, 
323-325,  385.  402,  403,  463:  he  thought 
the  Gospel  of  Cerinthus  [A.  D.  145], 
written  before  that  of  Luke,  385,  386. 

Epistles  of  New  Testament,  40,  41. 

Erasmus  (1520},  80,  87,  92,  385;  thought  the 
Acts  of  Pilate  written  before  the  Gos- 
pel of  Luke,  386. 

Esculapius,  129,  131,  437. 

Esoteric  and  exoteric  doctrines,  434,  435. 

Essenes,  81-84. 

Eternal  Gospel,  97. 

Eternal  punishment,  430,  431,  438. 

Eucharist,  478;  of  ancient  origin,  439. 

Eudocia,  in. 

Eunapius  (400),  113. 

Euodius  (410),  148. 

Euripides,  445. 

Eusebius  (325),  7,  8,  11,  14,  26,  32,  36,  38,62, 
65,81,  82,  96,  97,  112,  116,  125,  136,  147, 
204,  249,  252,  254,  255,  257-259,  268-270, 
324-326,  392,  442-444.  448,  451.  452.  455- 
461,  471;  references  to  and  quotations 
from  his  works,  7,  n,  13,  26,  32,  38,  65, 
81,  96,  116,  137-139. 148,  173.  221,  222,249, 
254,259,264,268-270,  311,  312,  324,325, 
327-334.339,385.442,  447.  448,  451.455- 
461,  466,  467.  469,  471,  475;  value  of  his 
testimoiiv  as  a  witness,  327-337;  his 
falsehoods  and  forgeries,  328;  forgeries 
on  Josephus,  328-332;  forgery  on  Phle- 


gon.  332-335;  forgery  on  Thallus,  334. 
335;  forgery  on  Porphyry,  335,  336;  other 
forgeries,  336. 


Euthymius  (1120),  148. 

Evagrius  (594),  50. 

Evaristus,  Bishop  of  Rome,  479,  480. 

Ewald  (1800),  3.  6,  55.  258,  3^7.  357- 


Faber  [1840],  1S8-190,  i93- 

Fabrlcius  (1703),  3,  89,  96,  100,  118,  140.  204, 

325. 
Fall  of  man,  an  ancient  doctrine,  438. 
False  Gospels  of  Hesychius,  97,  99. 
False  Gospels  of  Lucianus,  see  Gospel  of 

Lucius. 
Farrar,  232,  391. 
Faustiis,  a  celebrated   Manichaean  bishop 

(400),  340-345.  399- 
Festus,  governor  of  Judea  (62),  38. 
Feuardentius,  60. 


548 


GENERAL   INDEX. 


Final  restoration,  believed  in  by  Origan, 

431. 
Fire  in  the  Jordan,  260,  312. 
Fire  worsliipers,  168,  182. 
Fleury,  306. 
Flora  (190),  352,  463. 
Florinus  (177),  444. 
Fontenelle  (1700),  336. 
Forbes'  Oriental  Memoirs  (1800),  igg. 
Freedom  of  the  will,  428. 
Froude,  the  historian,  113,  128. 

Galba,  emp.  (68-69),  io7- 

Gamaliel,  415,  416. 

Gelasius,  decree  of  (494),  12,  71,  85,  87,  89, 

97-100,  149,  264. 
Gelasius,  Pope  (494),  71,  90,  92,  99,  100. 
Genealogies  of  the  Desposyni,  96. 
Genealogy  of  Jesus,  see  Jesus  Christ. 
Genesis,  121. 
Gengis  Khan  (1220)  436. 
George,  Bishop  of  Nicomedia,  149. 
Gerarchia  Cattolica,  the  Roman  Almanac, 

479. 
Germanus,     Bishop    of     Constantinople 

(715),  148. 
Gestas,  228,  230,  231. 
Gfroerer  (1850),  131. 
Gibbon  (1780),  112. 
Gnostics  and  Gnosticism,  54,  88,  89,  90,  92, 

118,  252,  262,  263,  267,  319,  322,  324,  424, 

432,  463- 
Gobarus  [6th  century],  448. 
Golden  Rule  before  Christ,  439. 
Qospel    of    Andrew,   89;    written    before 

Luke,  ib. 
Gospel  of  Apelles,  80,   94,  320,   385,    386; 

written  before  Luke,  80,  320. 

Gospel  of  Barnabas,  94-96. 

Gospel  of  Bartholomew,  80,  89,  90,  3S5,  413; 
written  before  Luke,  80,  385. 

Gospel  of  Basilides,  80,  96,  253,  385,  386; 
written  before  Luke,  80,  386. 

Gospel  of  the  Birth  of  Mary  (a  supposed 
gospel),  nothing  but  a  translation  by 
Jerome  of  a  portion  of  the  Gospel  of 
tiie  Infancy,  244-246,  365,  468;  this  gos- 
pel was  asserted  by  lerome  to  be  in 
the  handwriting  of  Matthew,  72,  244, 
351. 

Gospels, Canonical,  the  four,  vii  ,  viii  ,  6, 10, 
29,  40-42,  54,  57-61, 72,  80,  81.  87, 142, 169, 
174,  196,  210-241,  253.  256,  264,  267,  27"?, 
307-309,314.  315,324,  326,  337-3-10,  344,, 
373,  377,  379,  35^5,  423,  445,  448,  449-  452, 
453,  459,  460,  470,  471,  478,  82, 489;  when 
written,  359;  selected  for  the  use  of 
the  churciies  from  a  large  number 
of  gospels,  10.  352;  a  support  to 
Roman  Catholic  supremacy,  478.  482. 


Gospel  of  Cerinthus,  96,  99.  265,  266,  386, 
452;  written  before  the  Gospel  of  Joan, 
266;  before  Luke,  386. 

Gospel  of  the  Ebionites,  a  version  of  the 
Gospel  of  the  Nazarenes,  72. 

Gospel  of  the  Egyptians,  78-88,  463;  fre- 
quently cited  by  Clement  of  Alexan- 
dria, 81;  written  before  Luke,  80,81, 
385. 

Gospel  of  the  Encratites,  referred  to  by 
£piphanius,96. 

Gospel  of  Eve,  a  doubtful  gospel,  referred 
to  by  Epiphanius,  88,  91,  92. 

Gospels,  the  four  Canonical,  see  Gospels, 

Canonical. 
Gospel  of  the  Gnostics,  properly  no  such 

gospel,   though   the  term  sometimes 

used;  97. 

Gospel  or  Harmony  of  Tatian.  12,  96, 
100,  339,  405;  history  of,  324,  326;  not 
a  harmony  of  the  four  Gospels,  339; 
based  on  the  Gospel  of  the  Hebrews, 
325,  455- 

Gospel  of  the  Hebrews,  12,  15,  62-77,  81 
84,  85,  90,  91,  96,  98,  118,  185,  259,  26'j, 
303,  312,  Sij,  317,  422;  claimed  by  Je- 
rome and  Epiphanius  to  be  the  Hebrew 
Gospel  of  Matthew,  62-69,  402,  403; 
written  before  the  Canonical  Gospels, 
80,  81,  38';;  used  by  Justin  Martyr,  271; 
supposed  to  have  been  used  by 
Tatian,  324,  325,  455;  used  by  Hegesip- 
pus  according  to  Eusebius,  448,  438, 
459- 

Gospel  of  the  Infancy,  attributed  to 
Thomas,  54,  72,  88,  89,  144,  158,  163, 165, 
167, 169, 172, 174, 176, 178-188, 196, 197, 213, 
244-246,  311,  312,  339,  351,  363,  365.  406, 
414,  451;  written  before  Luke  and  Mat- 
thew, 80,  338:  synopsis  of  its  contents, 
167-172;  testimony  of  the  fathers,  172- 
174;  compared  with  the  first  two  chap- 
ters of  Luke  and  Matthew,  175-187; 
origin  and  history  of,  188-201. 

Gospel  of  James,  same  as  the  Frotevan- 
gelion,  98,  which  see. 

Gospel  according  to  John,  37,  39,  57,  142, 
193,213,  214,  229,  240,  258,  271,  307,  315. 
31S,  324,  338,  351,  353,  3S8,  359,  367.  368. 
370,  371,  373-375,  377,  378,  416,  445,  446, 
449,  450,  460,  463,  484,  489;  references  to 
and  specific  passages  in,  213-219;  230, 
233,302;  written  subsequent  to  Cerin- 
thus, 266;  not  known  to  Justin  Martyr, 
307, 315;  when  written,  359;  the  first  Can- 
onical Gospel  mentioned  in  Christian 
history,  344,  489;  radically  different 
from  the  synoptics,  353,  354;  critically 
examined,  394-401. 

Gospel  of  Judas  Iscariot,  93, 98;  mentioned 
by  Irenseus,  93. 

Gospel  of  Jude.same  as  Gospel  of  Judas 
Iscariot. 

Gospel  of  Justin,  sometimes  employed  to 
designate  the  gospel  principally  used 
by  Justin  Martvr,  98;  this  supposed  to 
have  been  the  Gospel  of  the  Hebrews, 
ib. 


GENERAL   INDEX. 


549 


Gospel  of  Life,  a   gospel    of    the    Man- 

ichjeans,  99. 
Gospel  of  Longinus,  99. 

Gospel  of  the  Lord,  same  as  the  Gospel  of 
Marcion,  98. 

Gospel  of  Lucius,  one  of  the  false  gospels 
of  Lucianus,  so  called;  these  pro- 
nounced apocryphal  by  the  decree  of 
Gelasius,  99. 

Gospel  according  to  Luke,  4-7,9,  15,  16,  17, 
20,  41,  42,  57,  79,  80,  82.  87,  89,  142,  145, 
150-166,  173.  175-187,  193,  194,  196,  214, 
217-221,  228-233,  238,  2^9,  241,  253,  263, 
275-303,  309-312,  320,  332,  338,  339,  354- 
366,  373-375,  377-396,  403-408,  410,  411, 
414,  41b,  445,  449,  460,  404,  484;  first  two 
chapters  compared  with  the  Protevan- 

felion,  150-159;  with  the  Gospel  of  the 
nfancy,  175-187;  references  to  specific 
passages  in,  18,  41,  5^,  65,  80,  89,  150- 
158,  173,  175-187.  217-221.  228-233,  277- 
303,  309.  320,  3S0-385,  388-393.  394-396, 
403-407,  410,  411,  413,  414,  416;  subse- 
quent to  Apelles,  320;  founded  on  the 
Gospels  of  Paul  and  Marcion,  6-14; 
written  subsequent  to  Marcion,  287- 
303:  when  written,  360;  critically  exam- 
ined, 379-387. 
Gospel  of  Manes  [3d  century],  same  as 
the  Manichee  gospel,  99. 

Gospel  of  Marcion,  iv,  3,  4,  5,  15,  20,  41,  42, 
98,  99,  185,  253,  275.  276,  286,  363,  379-384. 
386,  392,  408,  449,  460,  478;  founded  on 
the  Gospel  of  Paul,  3,  4,  written  before 
the  Gospel  of  Luke,  20,  287-303,  338, 
357,  384,  386;  contained  no  history  of 
the  infancy  and  childhood  of  Christ, 
185,  382;  the  gospel  reproduced,  276- 
286;  the  question  of  priority  as  be- 
tween Marcion  and  Luke,  287-303; 
Marcion's  gospel  interpolated  by  the 
author  of  Luke,  289-300,  363,  382-384. 

Gospel  according  to  Mark,  4,  9,  12,  15,  19, 
42,  57,  65,  84,  85,  87,  213,  217,  218,  226, 
229,  239,  269,  270,  294,  302,  303,  308,  351, 
354-359-  373-375,  378,  388-396.  406,  414, 
445,  449,  452,  471,  484;  references  to 
specific  passages  in,  4,  18,  86,  212,  228- 
233,236,237,374,  410,  411;  founded  on 
the  Gospel  of  Peter,  9;  when  written, 
359;  critically  examined,  388-393. 

Gospel  according  to  Matthew.  4,  13,  15,  19, 
32,  33,  41,  42,  55,  57.  62-76,  79,  85,  go,  55, 
96,  146,  150,  159,  165,  166,  184,  186,  187, 
192-197,  214,  217-219,  224,  226,  229,  239, 
256,268-270,  290,  291,  309,332,346,  351. 
3?4-359,  361-364.  372.  374.  375.  382.  3»7- 
389,  391,  402-.114,  416,  446-450,  452,  456, 
471,  484;  references  to  specific  pas- 
sages in,  4,  13.  18,  19,  55,  57,  63-65,  67, 
85,  146,  159-166,  181-187,  227-236,  302,  374, 
375.377.  382.  394.  396.  400;  first  two  chap- 
ters compared  with  Protevangelion, 
150-166;  with  the  Gospel  of  the  In- 
fancy, 175-187;  an  original  Greek  gos- 
pel, 30.  75.  346,  357;  when  written,  359. 
critically  examined,    402-414. 

Gospel  of  Matthias,  80 ,  92,  385;  written  be- 
fore Luke,  ibid. 


Gospel  of  Merinthus,  same  as  Gospel  of 
Cerinthus,  99;  referred  to  by  Epi- 
phanius,  386. 

Gospel  of  the  Nazarenes,  the  same  as  the 
Gospel  of  the  Twelve  Apostles,  72, 
90,91. 

Gospel  of  Nicodemus,  see  Acts  of   Pilate. 

Gospel  of  Paul,  one  of  the  lost  gospels  of 
the  first  century,  3-7,  9,  13,  15,  85;  the 
foundation  of  the  Gospel  of  Marcion, 
3;  also  of  the  Gospel  of  Luke,  15. 

Gospel  of  Perfection,  88,  89,  91,  92,  169; 
mentioned  in  the  Gospel  of  the  In- 
fancy, 88,  169. 

Gospel  of  Peter,  another  lost  gospel  of 
the  first  century,  3,  7-15,  76,  85,  98,  147, 
259,  308.  313.  328.  449.  463,  482;  was  part 
of  the  material  entering  into  the  Gos- 
pel of  the  Hebrews,  76;  supposed  to  be 
very  similar  to  it,  12,  98;  cited  by  Jus- 
tin Martyr.  8,  q,  308,  313;  the  basis  of 
the  Gospel  of^  Mark,  10,  15,  388,  393; 
suppressed  by  the  bishops  in  the  sec- 
ond century  to  make  place  for  the 
Canonical  Gospels,  8,  460,  465.  482. 

Gospel  of  Philip,  89-91,  254. 

Gospel  of  Scythianus,  100. 

Gospel  of  Simonides,  or  of  the  Simonians 
(followers  of  Simon  Magus),  100,  127. 

Gospel  of  Simon  Magus,  the  same,  100. 

Gospels,  the  Synoptic,  353,  355-360,  366, 
371,  373,  375,  389,  396,  410. 

Gospel  of  the  Syrians,  or  the  Syriac  Gos- 
pel, probably  same  as  the  Gospel  ac- 
ording  to  the  Hebrews,  62,  91. 

Gospel  of  Thaddaeus,  100,  324. 

Gospel  of  Thomas,  same  as  Gospel  of  the 
Infancy,  79,  167,  172,  173,  198,  385. 

Gospel  of  Truth,  100,  267,  452;  referred  to 
by  Irenaeus,  452,  453. 

Gospel  of  the  Twelve  Apostles,  another 
name  for  the  Gospel  of  the  Hebrews, 
66,  68,  79,  80,  317,  385;  and  the  same  as 
the  Gospel  ofthe  Nazarenes,  72,  90,  91. 

Gospel  of  Valentine,  the  same,  267. 

(For  other  Gospels,  see  Clementine,  Acts, 
Eternal,  etc.) 

Grabe,  Dr.  (1710),  80,  87,  93-95,  259,  260, 
306,  352,  463,  473. 

Graves,  Kersey  (1876),  439. 

Gregory  Nazianzen  (380),  36,  259. 

Gregory  Nyssen  (380),  36,  148, 149,  246,  312, 
392- 

Griesbach  (1800),  213,  270,  288,  303,  390. 

Grotius  (1640),  80,  87,  204,  385. 

Grynseus  (1600),  60,  152,  154,  313. 

Guericke  (1833),  51,270. 

Gymnosophists,  107. 

Hades,  422. 

Hadrian,  emp.  (117-138).  83,  130,  255,  442; 
letter  to  Servianus,  83. 


550 


GENERAL    INDEX. 


Hagenbach  {1840),  432. 
Hahn  (1830),  275,  277,  288,  382,  383. 
Hannah,  the  prophetess,  168,  179. 
Heathen  writers,  485. 

Hegesippus  (185),  62,  74,  gi,  271,  447,  448, 
456-460;  the  first  Jewish  historian,  456, 
457;  sketch  of  447,  448. 

Heliodorus   (400),  a  Catholic  bishop,  244- 

246. 
Hellcesaites,  97. 
Henault  (1744),  480. 

Heracleon  (190),  ii,  259,  460,  463;  used  the 
Gospel  of  Peter,  463;  notice  of,  463. 

Herbert  (1634),  438. 

Hercules,  112,  437. 

Heresies  and  heretics,  251-254. 

Heresy  defined  by  Dr.  Lardner,  251. 

Hermas,  companion  of  Paul,  264. 

Hermas,  2d  (145),  263-265,  432  ;  sketch  of, 
263,  264;  the  Shepherd  or  Pastor  of 
Hermas,  a  celebrated  book  in  the  early 
age  of  the  church,  59,  264,  265,  432,  464, 
465. 

Hermas,  3d  (200),  468. 

Hermippus  (B.  C.  270),  189. 

Hermodorus  (B.  C.  450),  189. 

Hermogenes  (180),  447,  467,  notice  of,  447. 

Herod  Agrippa,  328,  329. 

Herod  the  Great,  xiii,  18,  19.  146,  162,  163, 
165,  168,  174,  181-184,  195,  331,  363,  364, 
373-  383. 

Herod  the  Tetrarch,  16,  18-20,  66,  67,  210, 
238,  239. 

Herod,  half-brother  of  Herod  the  Tetrarch, 
18, 19. 

Herodias,  18-21. 

Herodotus  (B.  C.  450),  445. 

Hesiod  (B.  C.  800),  445. 

Hierocles  (305),  102, 116,  130. 

Higgins,  Godfrey  (1830),  439. 

Hilary  (390),  148,  349. 

Hilgenfeld,  50,  277,  308. 

Hindus  and  Hindu  religion,  viii,  190,  191, 
194-201. 

Hippocrates  (B.  C.  400),  342,  343. 

Hippolytus,  restored  by  Esculapius,  437. 

Hippolytus  f3d  cent.),  252,  253,  266. 

Historical  evidence,  its  proper  place,  345. 

History  of  Joseph  the  carpenter,  242,  243. 

Holv  Spirit,  or  Holy  Ghost,  21,  29-31,  63, 
66,  69,  80,  95,  153. 154,  159-  178,  181,  237, 
280,  296,  309,  312,  437,  438,  478;  the 
Holy  Ghost  of  the  feminine  gender, 
63,  69,  98. 

Homer,  i.x,  105,  109,  114,  370,  445. 

Hug  (1808),  398,  465. 

Hyde  (1700),  191,  192. 

Hyginus,  Bishop  of  Rome,  263,  481. 


Ignatius  (115),  47-50,  53,  60,  61,  71,  74,  424, 
430;   his  epistles,   47-51.    76,    212,    420; 
swollen  from  12  to  100  pages,  213;  their 
genuineness  considered,  48-52;  refer- 
ences to  and  quotations  from,  53-55. 
Epistle  to  the  Ephesians,  47,  53,  59. 
Epistle  to  Polycarp,  47,  55-57. 
Epistle  to  the  Romans,  47,  48,  52. 
Cureton  or  Syriac  epistles,  48-52,  54,  212; 

these  the  genuine  epistles,  212. 
Vossian  Epistles,  47,  51,  59. 
Epistles  ascribed  to  Ignatius: 
Epistle  to  the  Magnesians,  47. 
Epistle  to  the  Philadelphians,  47. 
Epistle  to  the  Smyrnaeans,  47,  71,  76, 

434- 
Epistle  to  the  Trallians,  47. 
Eight   others   formerly  attributed  to 
him,  47. 
Martyrdom  of  Ignatius,  48-51,  55. 

Ignatius,  Patriarch  of  Antioch  (1562),  35. 

Immaculate  or  miraculous  conception,  14, 
21,  30,  34,  44.  53.  61.  86,  145,  147, 192, 193, 
273,  309.  310.  361.  421,  483,  489;  first  al- 
lusion to,  extant,  53,  54,  420;  immacu- 
late conceptions,  192,  436. 

Immersion  as  baptism,  433,  439. 

Immortality  of  the  soul,  428. 

Imperfect  commentary  on  Matthew,  198. 

Infant  baptism,  433. 

Inherited  guilt,  430. 

Inspiration,  432. 

Intermediate  state,  431. 

Internal  criticism,  its  proper  place,  345. 

Intolerance,  434. 

Irenaeus  (190,)  6,  7,  9,  13,  33,  35,  51,  57,  60 
93,  94,  118,  134.  172.  252-254,  269,  400,  413, 
423,  432.  452,  453.  455.  458,  463.  470-473. 
475-482,  486,  487;  references  to  and  quo- 
tations from  his  writings,  6,  33,  53.93.ii8. 
134,  172,  252-2S4,  261-264,  206-  268,  351, 
352,  367-370,  371,  413.  432,  440,  441.  475, 
476;  the  first  writer  who  mentioned  the 
four  Gospels,  344,  :j67,  368,  434;  the  first 
who  acknowledgea  the  supremacy  of 
the  Church  of  Rome,  482. 

Isaiah,  69,  209. 

Isidorus  (150),  notice  of,  266. 


Jairus'  daughter,  141. 

James,  Epistle  of,  38,  39. 

James  the  son  of  Alpheus,  called  James 
the  Less  and  James  the  Just,  31,  37,  38, 
144,  146,  205,  274,  376,  418;  whether  ne 
was  brother  to  Jesus,  uncertain;  37. 

James,  the  brother  of  the  Lord,  37,  38,  68, 
147,  170,  242;  death  of,  37,   38,   456-458. 

James,  surnamed  Panther,  147.2 

James  the'  son  of  Zebedee,  brother  to 
lohn,  called  also  James  the  Elder,  8, 9, 
37,  38.  66.  85. 


GENERAL   INDEX. 


551 


Jerome  (400),  4,  2;.  28,  6-?,  64,  67-73,  76,  So- 
82,  84.  87,  89,  90,  92.  97,  173,  204,  244- 
246,  259,  264,  266,  273,  349,  351,  365,  -?D2, 
400,  402,  403,  442,  468;  special  refer- 
ences to  and  quotations  from  his  writ- 
ings, 25,  63.  67-72,  79-84.  92,  97,  244-246, 
257,  264,  272,  312,  320,  385,  386,  442. 

Jesus  Christ,  Ascension  of,  27,  236,  238, 
376. 
Baptism   of,  16,  66,  68,  172,  173,  181,  312, 

319.  357,  369. 
Birth  of,  21.  53,  146,  148,  151,  157,  162,166, 

175,  176,  185,  194,  305,  332,  362-366,  372. 
Born  in  a  cave,  146,  149,  157, 159,  165,  175, 

176,  195,  3".  312. 

Brothers  and  sisters  of,  13,  147. 

Canonical  history  of,  361-378. 

Circumcision  of,  177,  185. 

Conception  of,  see  miraculous  or  immac- 
ulate conception. 

Crucifixion  of,  22,  70,  130,  202-236,  238, 
241,247-251,254,  285,  299,  313,  314,332- 
33S,  354.  357,  372-375.  396. 

Divinity  of,  21,  203,  217,  397,  424. 

Genealogy  of,  65,  309,  361,  362. 

Infancy  and  childhood  ol,  158,  163,  167 
201,  244,  362-366. 

Ministry  of,  7, 13,  22,  276-285,353,  366,373, 
400,  414,  434,  488. 

Miracles  of,  see  miracles. 

Relatives  of,  96. 

Resurrection  of,   15,  29,  44,  61,  68,  71,  77, 
86,  87,  208,  234-240,  247,  248,  259,  286,  300, 
354,  376-378,  396,  421-423,  433-488. 
Jewish  Christians,  27,  74,  76.  77,  397,  424, 

432.  447,  459,  460. 
Jewish  Institutions,  432. 
Jewish  Superstitions,  131,  132. 
Joachim,  father  of  Mary,  144,  145. 
John  the   Apostle,  g,  35,   37,  66,   84,  85,  97, 
100,  255,  266,  269,  274,  307,  351.  368,  369, 
396-400,  471,  478,   488;   his   writings,  35, 
265,  266;  the  gospel   attributed  to  him, 
see    Gospel    of    John;    1st    Epistle  of 
John,  35;  2d  and  3d  Epistles  of  John, 
35.  36-  39.  258,  464;  .Apocalypse  or  Rev- 
elation of  John,  see  Apocalypse. 

John  the  Baptist,  15-21,  66-68, 146,  195,  209, 
382,  388,  410. 

John  the  Presbyter  (130),  36,  258,  265,  269, 
270,  396,  452;  notice  of,  258;  supposed 
to  have  written  the  Rerelation,  36; 
also  believed  to  have  been  the  author 
of  the  Epistles  of  John,  especially  the 
2d  and  3d,  258. 

John  of  Parma  [13th  century],  97. 

Jones,  Rev.  Jeremiah  (1726),  9,   12,   14,  36, 

75,  86,  89,  93.  149.  173.   174,  204,  326,  385, 

386,  403.  4»7. 

Jones,  Sir  Wm.  (179°),  ix,  190. 
Jortin,  Dr.  (i75o),  i39.  336- 
Jose,  brother  of  Christ,  148,  170. 


Joseph  of  Arimathea,  207-209,  226,  234,  243, 
299,  377.  395- 

Joseph,  the  father  of  Jesus,  10,  ir,  14.  67, 
87,  145-147,  152,  155-157,  159-162,  168-170, 
173-175.   179.   180-1S6,   204,  205,  207-210, 

242,  244,  261,  266,  309-31 '■  361-363.  366. 
Joseph  the  Carpenter,  history  of,  242.  243. 

JosepI),  who  found  the  Gospel  of  Mat- 
thew, 67. 

Josephus  (70),  xiii,   16-20,  37,  38,  82,   132, 

183,  328-332,  364.  365,  398.  409.  416. 
Judas  Iscariot,  31,  39,   66,93,169,170,205. 

243,  268,  371,  400,410,  417. 

Judas  Thaddseus,  called  aiso  Lebbaeus,  31, 
39.  390;  whether  he  was  Judas,  the 
Lord's  brother,  uncertain,  39. 

Judas  of  Galilee,  398. 

Judas,  the  Lord's  brother,  147,  457. 

Jude,  Epistle  of,  36,  39,  464. 

Jude,  the  son  of  James,  probably  not  the 
same  as  Judas  Thaddaeus,  390. 

Julia  Domna,  101. 

Julian,  Emperor  (361), 222. 

Julius  Africanus  (200),  335,  469. 

Julius  Capitolinus  [3d  century],  138. 

Julius  Cassianus,  see  Cassianus. 

Juno,  miraculous  conception  by,  436. 

Jupiter  Pluvius,  138. 

Justification  by  faith,  429. 

Justin  Martyr  (150-160),  12,14,  30,  73,  74,98, 
118,  131,  133,  134,  149,  159,  172,  202-204, 
225,  249.  250,  252,  259,  270,  271,  304-318, 
334.  335.  339.  383.  423.  425,  426,  454,  483, 
d86,  487;  references  to  and  quotations 
from  his  writings,  8,  9,  118, 131,  249,252, 
304-376,  423,  425,  426,  428,  430-434:  did 
not  mention  the  canonical  gospels,  307; 
was  acquainted  with  and  used  otner 
gospels,  309-317. 


Kennedy,  Col.  Vans,  200,  2oi. 
Kitto  (1850),  347- 


Lactantius  (310),  II,   130,  136,259,260,335, 

487. 
Lampridius  (310),  112. 
Landon's  Manual  of  Councils,  24,  37. 
Lardner,  Dr.  (1727),  7.   17.  21,   29,  78,  93, 

102,  ii8,  140,  251,  2^9,   262,  267,  272,  284, 

320,    321,   323,    329',    330,  332,  364.  443. 

446,  447. 
Lassen,  Christian,  viii,  ix. 
Latin  versions,  346-349- 
Leclerc  (1716),  204. 
Legal  priesthood  of  Christ,  99. 
Less,  Dr.  (1768),  58,  59.  256,  265. 
Letter  of  Pontius  Pilate,  247. 
Lightfoot.   Dr.  (1875}.  48,  49.  5i.  52.  132. 
Linus,  Bishop  of  Rome,  477-479,  482. 


552 


GENERAL    INDEX. 


Lipsius,  52. 

Literary  accretion,  212-224,  227,   229,  231, 

290-303,  358-360;  rule  stated,  357. 
Loeffler  (1800),  288,  347,  348,  425,426. 
Logos,  168,  193,  317,  435,  438. 
Loss  of  evidence,  450-461. 
Lost  gospels,  1-15,  62-100, 185. 
Luebke,  222. 
Lucian,  author  of  the  Dialogues  (165),  97, 

113,  128,  129,  320-322,  454,  455. 
Lucius    Charinus,     Lucianus,    Lucanus, 

Leucius,  Lucian,  etc.,  see  Seleucas. 
Luke,  79,  351;  see  Gospel  of  Luke. 
Luna,  wife  of  Simon  Magus,  120. 
Luther  (1530),  39- 
Lysanias,  Tetrarch  of  Abilene,  16. 


Maffei  (1588),  198. 

Magi,  146,  157,  162,  163,  168,  181,  182,  185, 
188,  191-193-  197,  198,  363.  436. 

Mahabad,  same  as  Menu,  or  Buddha,  190. 

Maim  berg,  328. 

Malalas  (600),  50. 

Malcolm  (1839),  igo. 

Manichceans,  99,  340. 

Manichaeus,  or  Manes  [3d  century],  91, 342. 

Manuscripts  of  the  Gospels,  350,  351. 

Manuscripts  in  Luke,  380. 

Manuscripts  of  the  New  Testament,  213, 
454. 

Marcellians,  322. 

Marcellina  (160),  notice  of,  322;  her  writ- 
ings lost,  455. 

Marcellinus  (300),  112. 

Marcia  (183),  notice  of,  447. 

Marcion  (145),  iv,  x,  3-5,  13,  98,  270,  272-305, 
306,  317-,  319.  324.  348,  349!.  360,  429,  449. 
453.  454,  464,  486;  New  Testament  of, 
see  New  Testament;  Gospel  of,  see 
Gospel;  his  writings  and  doctrines, 
273;  did  not  corrupt  the  Gospel  of 
Luke,  287,  288;  knew  nothing  of  it,  275, 
303- 

Marcosians,  172,  440. 

Marcus  (170),  sketch  of,  440,441,  his  writ- 
ings have  perished,  455. 

Marcus  Aurelius,  see  Aurelius. 

Mariamne,  daughter  of  Simon  the  High 
Priest,  18. 

Mariamne,  who  was  changed  to   a  glass 

chest,  140. 
Mark,  the  Evangelist,  9,  10,  81-85,  269,  270, 

350,  452. 
MaroUes  {1650),  439. 
Mars,  conception  of,  436. 
Marsh,  Bishop   (1802),  58,  73,  74,287,350, 

356,  403,  413,  444- 


Mary,  the  mother  of  Jesus,  10,  54,  67,  87, 
145-148,  151-163,  168-184,  195.  205,  214, 
242,  244,  266,  309,  310, 361-363,  478;  some- 
times called  the  mother  of  James,  242. 

Mary,  the  sister  of  Jesus,  148. 

Mary  Magdalene,  239,  354,  362,  378,  395. 

Matarea  or  Mathura,  169,  195. 

Maurice  (1795-1800),  194-197,  I99,  437. 

Matthew,  66,  67,  71,  72,  75,  76,  244,  245,  446, 
452. 

Matthias,  417. 

Maximilla,  a  prophetess  (190),  465. 

Maximus,  the  .(Egean  [1st  century],  103. 

Maximus,  Bishop  of  Jerusalem  (200),  443, 
467. 

Maximus,  emp.  (235-238),  222. 

Mayerhoff,  51,  308. 

Melitine  Legion,  138. 

Melito,  Bishop  of  Sardis  (177),  444. 

Memoirs  of  the  Apostles,  alluded  to  by 
Justin  Martyr,  99,  308,  317. 

Menander  (120),  sketch  of,  251,  252. 

Menu,  same  as  Buddha,  190. 

Meragenes,  103. 

Mercury,  the  Logos,  438. 

Messiah,  doctrine  of  the,  16,  166,  435. 

Methodius,  Bishop  of  Tyre  (300),  223. 

Michaelis  (1777), -?9,  58,  59,  72,73,74,  212, 
232,  266,  2S7,  356,  3'87,  393,  444. 

Middleton  (1752),  133. 

Midwife  of  our  Savior,  Book  of,  99. 

Mill,  Dr.  (1707),  12, 14,72,81,  87,93,  259,416. 

Millenarianism,  268,  432. 

Miller  (1840),  253. 

Milman  (1850),  232. 

Miltiades  (157),  443- 

Minucius,  Felix  [3d  century],  136,  335. 

Minucius,  Rescript  to,  255. 

Miracles  and  miracle-workers,  30,  42,  101- 
127,  146,  191,  248,  249,  436. 

Miracles  of  Apollonius  [ist  century],  104- 
111,  115,  116. 
"        of  Simon  Magus,  120-127. 
"        of  the  Fathers,  133,  134,  137. 
of  Paul,  30. 
of  Peter,  33. 
"        in  the  church,  133-142,  421. 
"        of  the  New  Testament,  140-142. 
of  Christ,  15,  30,  43,  44,  61,  70,  77, 
86,  87.  102,  141.  142,  143,  173,206, 
207,  214-224,  240,  247,  248,  266, 
276-298,  314,  315.  451,  488;  first 
reference     to,    according     to 
Eusebius,  255;  first  reference 
to,  extant,  257,   421;  not  prob- 
able   that    Christ   claimed    to 
perform  miracles,  421. 
"       of  losus  in  his  infancy  and  boy- 
hood, 89,  168-172,  183. 


GENERAL   INDEX. 


553 


Miraculous  or  immaculate  conception,  x, 

21,  195. 
Mitliras,  a  god  of  Persia,  437. 
Modestas  (176),  443. 
Mohammed  (620),  95. 
Montanists  and  Montanism,  323,  455,  473; 

Tertullian  a  Montanist,  473. 
Montanus  (170),  323,  455. 
Moor,  Major,  ix. 
Moses  [B.  C.  i5ool.  122,  178,   i8g,  206,  278, 

279,  283,  294,  297,  310,  396,   397,  407,  425, 

445. 
Mosheim  (1726),  42,  117,  118,  266. 
Movie  (1720),  138,  321. 
Mozley,  143. 

Muratori  (1672),  464,  465. 
Muratorian  Fragment,  34,  263,  463-465. 
Musanus  (176),  443. 

Narcissus,  Bishop  of  Jerusalem  (i95).i39i 
466. 

Narrative  of  Joseph  of  Arlmathea,  243. 

Nathan's  embassy,  248. 

Nathaniel,  apostle,  39. 

Nazarenes,  7,  11,  14,  63,  65,  67-70,  72*74.  76. 

Neander  (1840),  37,  270,  304,  320,  422,  431, 
432,  476- 

Nero,  emp.  (54-6S),  106,  125-127,  247. 

Nerva,  emp.  (96-98),  108,  in. 

Newman,  Cardinal  (1840),  138, 139. 

New  Testament,  36.  39,  58,  80,  85,  102,  265, 
267-269,  316,  341,  343.  346,  349.  3S0,  352, 
417,429,442-445,459,  463,  483,  488,  pub- 
lished by  the  Roman  Catholic  church; 
478,  484. 

New  Testament  of  Eusebius,  36. 

New  Testament  of  Marcion  (145),  28,  478; 
the  first  ever  published,  274,  453;  what 
it  contained,  274. 

Nicephorus,  the  historian  (800),  90,  95, 
222. 

Niceta,  a  brother  of  Clement  of  Rome,  44, 
119,  124. 

Nicodemus,  119,  206-210,  225,  226,  234. 

Niemeyer,  Dr.  (1790),  72. 

Nimrod,  438. 

Noetian  Controversy,  469. 

Noetus  (200),  notice  of,  467,  468. 

Norton  (1846),  12,  34,  39.  74.  84,  88,  91.  3o6. 

CEcumenius  (950),  11,  268. 

Old  Testament,  citations  from:  Genesis, 
121;  Exodus,  121;  Deuteronomy,  341; 
Psalms,  28,  94,  399;  Proverbs,  458; 
Isaiah,  141,  174,  311,  367;  Jeremiah,  163, 
164,  3S3;  Hosea,  183;  Micah,  165,  177. 
183;  Zechariah,  383. 

Olshausen  (1830),  383. 

Omito,  a  Chinese  god,  438. 


Onisephorus,  33. 

Ophites,  88,  91,  440. 

Oracles  of  Christ,  by  Matthew,  3, 13-15,  41, 
75.  76,  85,  253.  269,  270,  357,  393.  414. 

Ordination  of  Clement  of  Rome,  31,  42. 

Origen  (230),  10,  11,  14,  43,  51,  63,  64,  68,  79, 
80,  84,  87,  92,  93,  135,  140,  144,  146,  id7, 
149.  259.  301.  385,  422,  423,  430,  431.  400. 
463,  485;  references  to  and  quotations 
from  his  writings,  10, 79,  92,  131, 135,  147, 
172,  173.  256,  2=;9,  264,  311,  312,  332,  333, 
352,385,428,435. 

Original  Acts  of  Pilate,  250. 

Original  sin,  430,  438. 

Ormuzd,  a  Persian  god,  438. 

Orpheus  [B.  C.  1200],  112,  445. 

Oschedermah  and  Oschederbami,  191, 192. 

Osiris,  of  Egypt  [B.  C.  2000],  437. 

Otho,  emp.  (69),  107. 

Otto  (1150),  304. 


Page  (1650),  304. 

Palmas  (196),  467,  475. 

Pamphilius  (300),  67. 

Pandava,  ix. 

Pantsenus  (180),  90,  413,  414,  447,  456. 

Papias,  Bishop  of  Hierapolis  (125),  13,  14, 

65,  74.  258,  267-270,  351,  432,  452,  453,  484; 

sketch  of,  268-270. 
Paschal  Chronicle  [7th  century],  446. 
Paschal  Controversy,  384,  446,  447. 
Paschal  Supper,  384. 
Paul  the  .Apostle,  3-6,   13,   14,  21-30,  32,  33, 

45.  59.  91.  95.  127.  256,  260,  262,  264,  273- 

275.  287,  316-318,  357.  376,  413.  417-419. 

424.  433.  437.  445.  448,  450,   453.  454.  459. 

464,  471,  476-478,  482,  484,  486;  Paul  a  spir- 
itualist, 29,  45,  140,  376,  422,  423,429,  442. 
Epistles  of  Paul: 

Epistle  to  the  Colossians,  274,  433. 

ist  Epistle  to  the  Corinthiansi  4,  27, 
44.  59.  68,  274,  448. 

2d  Epistle  to  the  Corinthians,  27,  30, 
274.  424.  448. 

Epistle  to  the  Epbesians,  28,  59,  274. 

Epistle  to  the  Galatians,  5,  23,  27,  418, 
419- 

Epistle  to  the  Hebrews,  28,  39,  464. 

Epistle  to  Philemon,  274. 

Epistle  to  the  Philippians,  59,  274,  424. 

Epistle  to  the  Romans,  4,  27,  30,  264, 
274.  422. 

ist  Epistle  to  the  Thessalonians,  274. 

2d  Epistle  to  the  Thessalonians.  4,  241, 
274. 

Epistle  to  Timothy  I,  28,  477. 

Epistle  to  Timothy  II,  28,  477. 

Epistle  to  Titus,  28. 
Paul  of  Samosata  (200-260),  467. 


554 


GENERAL   INDEX. 


Paul  of  Thebais,  an  Egyptian,  the  first 
Christian  monk,  84. 

Paulina,  sister  of  Hadrian,  83. 

Pauline  Gospels,  SB,  91,  92,  94. 

Paulus  and  Papinian  (210),  loi. 

Pearson,  Bishop  (1672),  148,  204. 

Pehlvian  and  Parsian  Books  of  the  Per- 
sians, 191. 

Pepuzians,  a  sect  who  permitted  women 
to  baptize,  324. 

Peregrinus  (1^0-169),  sketch  of  320-322;  his 
writings  have  perished,  454. 

Perpetua,  story  of,  26,  140. 

Persian  history  of  Christ,  100. 

Persians,  and  Persian  religion  and  mythol- 
ogy, 188-194,  199,  451. 

Peshito  version,  34-36,  39>  346,  349,  350. 

Peter,  7-15,  23,  27,  30-34,  42,  43,  44, 66,  71, 83, 
119-127,  191,  238,  247,  259,  262,   269,  274, 
277,  279,  284,  293.  294,  317,  354,   378,  393, 
399,  400,  403,   407,   410-413,   417-419,  443. 
450,  459,  471,  476-482;  the  first  bishop  of 
Rome,  according  to  Catholic  author- 
ities,   479-481;    but    not  so  stated    by 
Irenaeus.     481;    his    discussion     with 
Simon    Magus,   121-124;  dispute   with 
Simon  before  Nero,  125-127;  did  Peter 
go  to  Rome?  32,  33;  Epistles  of  Peter, 
34- 
ist  Epistle  of  Peter,  34. 
2d  Epistle  of  Peter,  34,  36,  39. 
Epistle  of  Peter  to  James,  259. 

Peter,  book  of  the  doctrine  of,  76,  259,  260. 

Peter,  book  of  the  preaching  of,  11,  76,  83, 
259,  260,  270,  466;  written  by  Mark,  83. 

Petrine  Gospels,  84. 

Philip,  apostle  and  evangelist,  3,  90,  91, 
140,  269,  357. 

Philip,  Tetrarch  of  Trachonitis,  xiii,  16,  18. 

Philip,  a  writer  (170),  323. 

Philo  Judaeus  [ist  century],  81-83,  3i8,  426- 

Philostratus  (210),  loi-iii,  322. 

Philumene  [2d  century],  320. 

Phlegon  (150),  83,  332-335. 

Photius  (877),  99,  222,  448. 

Pilate,  death  of,  248. 

Pilate,  Pontius,  16,  20,  33,  202-210,  214,  224, 
226-228,  230,  233,  234,  247.  248,  299,  305, 
313,  314,  354,  372-374;  383:  Letter  of, 
247;  giving  up  of,  248;  newly  discov- 
ered Acts  of  249,  250. 

Pinytus  (i75),  443- 

Pious  frauds,  prevalent  among  the  fath- 
ers, 487. 

Pistis  Sophiae  (200),  468. 

Pitrat,  437,  438. 

Pius  I,  Bishop  of  Rome,  263,  465,  481. 

Pius  IX,  Pope  (1846),  479. 

Plato  [B.  C.  375),  103,  343.  436,  438,  445. 

Pliny  the  Elder  (75),  189. 

Pliny  the  Younger  (105),  424. 


Plutarch  (100),  189,  438. 

Polycarp  (116),  48,  52,  55,  57,61,268,371, 

474;  Epistle  to  the  Philippians,  51,  55, 

56,  59,  429,  474;  475- 
Polvcrates,  Bishop  of  Ephesus  (196),  467, 

475- 
Polytheism,  121,  425. 
Pontius  Pilate,  see  Pilate,  Pontius. 
Popes,  or  Bishops  of  Rome,  to  A.  D.200, 

477-482. 
Porphyry  (300),  335, 336,  486;  wrote  against 

the  Christian  religion,  W;   his  works, 

destroyed    by  order  of  the  Emperor 

Constantine,  335,  336. 
Potter's  .'\ntiquities  (1700),  438. 
Praxeas  (200),  468. 
Preaching  of  Paul,  11,  259,  312,  466. 
Predestination,  doctrine  of,  429. 
Prideaux,  Dr.  (1700),  190. 
Priestley, Dr.  (i793),  3i7,323. 
Procla,  wife  of  Pilate,  247. 
Proclus,  32. 
Prodicians,   followers  of  Prodicus,  91;  a 

Christian    sect   who    had    the    secret 

books  of  Zoroaster,  193,  254. 
Prodicus  (120).  193,  254,  451. 
Prometheus,  104,  437. 
Protevangelion,  or  Book  of  James,  10,  it, 

98, 144-166,  168,  175,  176,  i8i-i88,  303,  331, 

361.    444;    Justin    Martyr    acquainted 

with  it,  309-311;  written    before    Luke 

and  Matthew,  150-166,  339. 
Proverbs  of  Xystas,  258. 
Providence,  doctrine  of,  431. 
Pseudo-Matthew,  243. 
Ptolem«eus  (190),  369;  letter  to  Flora,  352, 

463. 
Punishment,  endless,  see  Eternal. 
Punishment,  nature  and  object  of,  431. 
Puranas,  sacred  books  of  the  Hindus,  199- 

201. 
Pythagoras  [B.  C.  530],  103,  104,  254,  436, 

445. 

Quadratus  (126),  Apology  of,  255,  451,  452; 
Epistle  of  Diognetus  attributed  to,  270. 
Quexalcote,  436,  437,  438. 


Rachel,  mother  of  Simon  Magus,  119,  123. 

Recognitions,  27,  42,  43,  44, 119-127,  19°,  27if 
272,  433, 434,  479;  attributed  to  Barde- 
sanes,  447. 

Regenerating  grace,  430. 

Renan,  98. 

Report  of  Pilate,  204,  247. 

Resurrection  of  Christ,  see  Jesus  Christ. 

Resurrection  of  Saviors,  437. 

Revelation,  97,  274,  478. 

Revelations  of  .^dam,  97. 


GENERAL   INDEX. 


555 


Revelations  of  Antichrist,  260.  For  other 
Revelations,  see  Apocalypse. 

Reville,  Albert,  112,  116,  436. 

Rhodon  (195),  466. 

RitschI  (1850),  277. 

Roman  Catholic  Hierarchy,  400,  410,  412, 
417-419,  449,  4^0,  474-482. 

Rosenmueller  (1800),  74. 

Routh  (1814),  441. 

Rufinus  (410),  43,  427,  479. 


Sabbath,  the,  432,  433. 

Sabellians  and  Sabellianism,  80,  86,  427. 

Sabellius  (200-250),  467. 

Salome,  78,  79, 85,  87,  146,  462;  a  daughter  of 

Joseph,  148, 
Sanday.Rev.  Mr.  (1876),  49.  54-  57.  359,  389, 

393. 
Sapphira,  30. 
Saturninus  (125),  251,  252. 
Sayings  of  Christ,  54-?7,  i2t,   253,   258,  308, 

315,316,402,  445,  453.460. 
Scaliger  (1600),  138,  328,  335. 
Schleiermacher  (1820),  150-152,  154,  156-159, 

177,  187,  224,  2S8,  303,  356.  360,  364.  366, 

379.  381,  389,  390,  392,  406-408. 

Schmidt,  J.  Alexander,  288. 

Scholten,  50. 

Scripture,  when  the  term  applied  to  New 
Testament  books,  488. 

Secrecy  of  the  Christians,  434,  435. 

Secret  books  of  Zoroaster,  193,  254. 

Seleucas,  otherwise  Leucius,  etc.  (200), 
244-246,415,  468. 

Seraedo,  Alvarez,  436. 

Semisch,  304. 

Semler  (1783),  2S8,  346. 

Serapion,  Bishop  of  .Antioch  (190),  sup- 
pressed the  Gospel  of  Peter,  7,  460,  465, 
482. 

Serapis,  83,  136,  173. 

Serarius  {1600),  84. 

Servianus,  83. 

Sesostris  [B.  C.  1400],  438. 

Severus,  .\le.\ander,  emp.  (222-235),  112, 
222. 

Severus,  Septimius,  emp.  (193-211),  100,  473. 

Shedd,  Dr.  (1871),  427,  429,  430. 

.Shepherd  of  Hermas,  see  Hermas. 

Shepherds,  the,  176,  177,  185,  363. 

Sibylline  Oracles,  259,  260. 

Sidonius  Apollinaris  (475),  113. 

Sike  (1700),  167. 

Simeon,  168,  178,  179,  208,  209. 

Simeon,  second  Bishop  of  Jerusalem,  457, 
458. 

Simeon,  brother  of  Jesus,  148;  157. 


Simon  the  Cyrenian.  254, 373. 

Simon,  Father  (1689),  72,  385. 

Simon,  the  high  priest,  18. 

Simon  Magus,  43,  117-127,  247,  251,  252.  42'; 

discussion  with  Peter,   121-124;  before 

Nero,  125-127;  his  death,  127. 
Simon  Peter,  see  Peter. 
Simon  Zelotes,  31,  66. 
Siva,  third  member  of  the  Hindu  trinity, 

437. 
Sixtus  I,  Bishop  of  Rome,  480,  481. 
Sixtus  Senensis  (1560),  260. 
Slaughter  of  the  children,  146,  163,  183, 185, 

198,  205,363. 
Socrates,  historian  (440),  312. 
.Son  of  God,  common  among  the  ancients, 

436. 
Sosiosh,     a  prophetic  son    of  Zoroaster, 

192. 
Soter,  Bishop  of  Rome,  323,  458,  481. 
Soterichus  Oasites,  112. 
Soul,  nature  of  the,  views  of   Tertulliau 

and  Origen,  428. 
Sousa,  Alfonso,  199. 

Sozomen,  historian  (439),  84,  i74.  222,  312. 
Spanheim  (1680),  84,  204. 
Spiritualism,  45,  135,  376. 
Sprinkling,  438. 

Stars,  54,  188-193,  436:  the  Jews  believe 
them  to  be  animated  beings,  131;  so 
also  Origen,  136;  the  star  in  the  east. 
162,  163,  i68,  182,  188. 

Statue  of  Christ,  222. 

Stephanus,   who  assassinated   Domitiaa 

no. 
Stowe,  Prof.  (1867),  337.  385. 
Strauss,  (1865),  89; 
Stroth  (1780),  73.74. 
Suetonius  (125),  125,  127. 
Suidas  [loth  century],  95,  m. 
Sunderland,  Rev.  Dr.,  32. 
Sunderland,  J.  T.  (1878),  27,  357- 
Supernatural  Religion,  30,  49,  131,  277,  3o8. 

442. 
Symmachus  (200),  468. 
Syriac  documents,  260,  444. 
Syriac  epistles,  see  Ignatius. 
Syriac  New  Testament  in  1562,  35,  36. 
Syriac  Version,  36,  38,  39,  51,  62,  444. 

Tacitus  [Annals,  117],  372. 

Tamerlane  (1400),  436. 

Tanaquil  Faber  (1665),  330. 

Tatian  (170),  vii,  7,  12,  324;  sketch  of.  324- 
326;  used  the  Gospel  of  the  Hebrews, 
74,271,324;  his  writings  lost,  455;  did 
not  believe  in  the  immortality  of  the 
soul,  428. 


556 


GENERAL    INDEX. 


Targums,  131. 

Tattara,  Archdeacon  (1842),  47. 

Taxing  under  Cyrenius,  157,  I75>  185,  33'. 
332,  364,  365. 

Tayler,  Rev.  J.  J..  465. 

Telesphorus,  Bishop  of  Rome,  480. 

TertuUian  (200-210)  and  his  writings,  5,  6, 
14,  25.  28,  34,  35,  135-138.  142,  146.  147, 
149,  203,  204,  225,  226,  249,  272-276,  287- 
289,  295,  320,  321,  323,  335,  346-349.  392, 
427,  428,  430-432,  434.  453.  470-473.  476, 
477,  484,  486. 

TertuUian  v.  Marcion,  5,  6,  9,  142,  272,  295, 

301,  348,  349,  423,  432. 
Testaments  of  the  Twelve  Patriarchs,  59. 
Thaddeus,  the  apostle,  66. 
Thales  [B.  C.  575],  445- 
Thales  Milesius,  104. 
Thallus  (220),  334,  335,  469- 
Thecla,  25. 

Themistlus  (380),  138. 
Theodore  of  Mopsuestia  (394-429),  32. 
Theodoret  (430),  vii,  viii,  7,  94,  118,  325, 

326. 
Theodorus  Lector  [6th  century],  95. 
Theodosius  the  Great  (390),  210. 
Theodotus  (192),  259,  466;  used  and  cited 

the   Preaching  of   Peter,  and  taught 

that  Christ  was  a  man  only,  466,  467. 

Theophilus  of  Antioch  (iBo),  136,  335,  344. 
387,  428,  446;  first  writer  who  men- 
tioned any  of  the  four  Gospels,  344, 
396. 

Theophilus,  Bishop  of  Csesarea  [3d  cen- 
tury], 475. 

Theophylact  (1075).  11,  80,  87,  147,  148,  222. 

Therapeutje,  81-84,  86. 

Theudas,  331,  415. 

Thilo  (1850),  275,  276. 

Thirlby  (1750),  336. 

Thomas,  apostle  and  evangelist,  167,  197- 
199,  240. 

Tiberius  Cjesar,  emp.  (14-37),  t6,  17,  20, 
22,202,203,  210,  247,  248,289,313,314, 
332.  333.  372. 

Tillemont  (1690),  113,  116,  306,  473. 

Timotheus,  gi,  99. 

Tischendorf  (1850),  29,  41,  74,  95,  242,  267, 
271,  310-312,  314,  317,  324- 

Titus,  emp.  (79-8i),  107, 115,  248. 

Tod,  Col.  (1825),  ix,  194,  436. 

Toland  (1700),  28,  34,  74,  93,  95,  259,  266. 

Total  depravity,  429. 

Tradition  as  evidence  of  the  Gospels,  343, 
344,  349. 

Traditions  of  Matthias,  92,  253. 

Trajan,  emp.  (98-117),  49-51,  369. 

Transubstantiation,  434. 

Trench,  Archbishop  (1863),  142. 


Ulpian  (210),  Id. 

Valens,  60. 

Valentinus  (150),  440;  sketcn  *f,  267;  had  a 

gospel;  his  gospels  and  writings  lost, 

452,  453- 
Valesius  (1660),  138,  328. 
Vallancey  (1800),  193. 
Van  Dale  (1700),  336. 
Varro  [B.  C.  50],  343. 
Vero  (200),  467. 

Veronica,  207,  221,  223,  248,  249. 
Vespasian,  emp.  (69-79),  107,  132,  249. 
Victor,  Bishop  of  Rome,  447,  465-467,  472, 

475,  481. 
Victor  of  Capua,  325. 
Vishnu,  194,  437. 
Vitellius,  emp.  (69),  107. 
Volkmar,  50,  277,  278,  279,  283,  300,  301. 
Volney  (1790,438. 
Vopiscus  (300-310),  83,  112. 
Vossius  (1650),  47. 
Vossian  Epistles,  47,  48,  51,  52,  59. 
Vulcan,  conception  of,  436. 
Vulgate,  346,  348,  349. 

Weiss,  27. 

Westcott  (1870),  3,  9,  II,  28,  34,  36,  48,  49, 
60,  117,251,  253,  255,256,258,  265-267,270, 
2S8,  307,  308,  312,  327,  338,  345,  386,  400, 
416,  442. 

Whiston  (1710),  12,  14,  81,  259. 
Wiggers,  430. 
Wilford,  Col.,  ix. 

Wilson,  Prof.  H.  H.  (1864),  aoo,  2oi. 
Wisdom  of  God,  382,  408,  409. 
Woman  in  the  Trinity,  118. 
V/ord,  the,  69,  193,  438,  see  Logos. 
Worman,  Prof.,  306. 

Xaverius,  L.  Hieronymus  (1600),  100. 

Zaccheus,  119,  121. 

Zacharias,  son  of  Barouchos,  slain  be- 
tween the  temple  and  tiie  altar,  408, 
409,  435- 

Zacharias,  son  of  Barachias,  382,  383,  408 
409. 

Zacharias,  the  High  Priest,  father  of  John 
the  Baptist,  66,  145-148,  151-153,  436. 

Zacharias  or  Zachariah,  son  of  Jeiioida, 

409,  436- 
Zend-.^vcsta,  188-192,  438. 
Zeno,  emp.  (474-490,95. 
Zoroaster  (B.  C.  500),  53,  54,  16S,  182,  188- 

193,  197,  199,  254,  436.  451. 
Zumpt,  (1854),  365, 


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